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Table of Contents

s.

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 only the first thirteen chapters of the sūtra. Subsequent batches of chapters will be added as their translation and editing is completed.

ac.

Acknowledgements

ac.­1

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.

Text Body

The Translation
The Perfection of Wisdom in One Hundred Thousand Lines
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.”

15.­3

The gods then asked the venerable Subhūti, “Venerable monk Subhūti, are those beings like an illusion, and are those who listen to the Dharma like an illusion? Are those beings like a magical display, and are those who listen to the Dharma like a magical display?”

15.­4

“It is so, gods, it is so,” replied Subhūti. “Those beings are like an illusion, and those who listen to the Dharma are also like an illusion. Those beings are like a magical display, and those who listen to the Dharma are also like a magical display. Those beings, gods, are like a dream, and those beings, gods, are like an illusion.

15.­5

“Physical forms, gods, are also like a dream, like an illusion. Feelings, gods, are also like a dream, like an illusion. Perceptions, gods, are also like a dream, like an illusion. Formative predispositions, gods, are also like a dream, like an illusion. And consciousness, gods, is also like a dream, like an illusion. The eyes, gods, are also like a dream, like an illusion. The ears are also like a dream, like an illusion. The nose is also like a dream, like an illusion. The tongue is also like a dream, like an illusion. The body is also like a dream, like an illusion. And the mental faculty is also like a dream, like an illusion. Sights are like a dream, like an illusion. Sounds are like a dream, like an illusion. Odors are like a dream, like an illusion. Smells are like a dream, like an illusion. Tangibles are like a dream, like an illusion. And mental phenomena are like a dream, like an illusion. Visual consciousness is also like a dream, like an illusion. Auditory consciousness is also like a dream, like an illusion. [F.364.a] Olfactory consciousness is also like a dream, like an illusion. Gustatory consciousness is also like a dream, like an illusion. Tactile consciousness is also like a dream, like an illusion. And mental consciousness is also like a dream, like an illusion. Visually compounded sensory contact is also like a dream, like an illusion. Aurally compounded sensory contact is also like a dream, like an illusion. Nasally compounded sensory contact is also like a dream, like an illusion. Lingually compounded sensory contact is also like a dream, like an illusion. Corporeally compounded sensory contact is also like a dream, like an illusion. And mentally compounded sensory contact is also like a dream, like an illusion. Feelings conditioned by visually compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by aurally compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by nasally compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by lingually compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by corporeally compounded sensory contact are also like a dream, like an illusion. And feelings conditioned by mentally compounded sensory contact, are also like a dream, like an illusion.

15.­6

“The earth element is also like a dream, like an illusion. The water element is also like a dream, like an illusion. The fire element is also like a dream, like an illusion. The wind element is also like a dream, like an illusion. The space element is also like a dream, like an illusion. And the consciousness element is also like a dream, like an illusion.

15.­7

“Ignorance is also like a dream, like an illusion. Formative predispositions are also like a dream, like an illusion. Consciousness is also like a dream, like an illusion. Name and form are also like a dream, like an illusion. The six sense fields are also like a dream, like an illusion. Sensory contact is also like a dream, like an illusion. Sensation is also like a dream, like an illusion. Craving is also like a dream, like an illusion. Grasping is also like a dream, like an illusion. The rebirth process is also [F.364.b] like a dream, like an illusion. Birth is also like a dream, like an illusion. And aging and death are also like a dream, like an illusion.

15.­8

“The perfection of generosity is also like a dream, like an illusion. The perfection of ethical discipline is also like a dream, like an illusion. The perfection of tolerance is also like a dream, like an illusion. The perfection of perseverance is also like a dream, like an illusion. The perfection of meditative concentration is also like a dream, like an illusion. And the perfection of wisdom is also like a dream, like an illusion.

15.­9

“The emptiness of internal phenomena is also like a dream, like an illusion. The emptiness of external phenomena is also like a dream, like an illusion. The emptiness of external and internal phenomena is also like a dream, like an illusion. The emptiness of emptiness is also like a dream, like an illusion. The emptiness of great extent is also like a dream, like an illusion. The emptiness of ultimate reality is also like a dream, like an illusion. The emptiness of conditioned phenomena is also like a dream, like an illusion. The emptiness of unconditioned phenomena is also like a dream, like an illusion. The emptiness of the unlimited is also like a dream, like an illusion. The emptiness of that which has neither beginning nor end is also like a dream, like an illusion. The emptiness of nonexclusion is also like a dream, like an illusion. The emptiness of inherent nature is also like a dream, like an illusion. The emptiness of all phenomena is also like a dream, like an illusion. The emptiness of intrinsic defining characteristics is also like a dream, like an illusion. The emptiness of that which cannot be apprehended is also like a dream, like an illusion. The emptiness of nonentities is also like a dream, like an illusion. The emptiness of essential nature is also like a dream, like an illusion. And the emptiness of an essential nature of nonentities is also like a dream, like an illusion.

15.­10

“The applications of mindfulness are also like a dream, like an illusion. The correct exertions are also like a dream, like an illusion. The supports for miraculous ability are also like a dream, like an illusion. The faculties [F.365.a] are also like a dream, like an illusion. The powers are also like a dream, like an illusion. The branches of enlightenment are also like a dream, like an illusion. And the noble eightfold path is also like a dream, like an illusion.

15.­11

“The truths of the noble ones are also like a dream, like an illusion. The meditative concentrations are also like a dream, like an illusion. The immeasurable attitudes are also like a dream, like an illusion. The formless absorptions are also like a dream, like an illusion. The liberations are also like a dream, like an illusion. The serial steps of meditative absorption are also like a dream, like an illusion. The emptiness, signlessness, and wishlessness gateways to liberation are also like a dream, like an illusion. The extrasensory powers are also like a dream, like an illusion. The meditative stabilities are also like a dream, like an illusion. The dhāraṇī gateways are also like a dream, like an illusion. The powers of the tathāgatas are also like a dream, like an illusion. The fearlessnesses are also like a dream, like an illusion. The kinds of exact knowledge are also like a dream, like an illusion. Great loving kindness is also like a dream, like an illusion. Great compassion is also like a dream, like an illusion. And the distinct qualities of the buddhas are also like a dream, like an illusion.

15.­12

“The fruit of having entered the stream is also like a dream, like an illusion. The fruit of once-returner is also like a dream, like an illusion. The fruit of non-returner is also like a dream, like an illusion. Arhatship is also like a dream, like an illusion. Individual enlightenment is also like a dream, like an illusion. And perfect, complete enlightenment, gods, is also like a dream, like an illusion.”

15.­13

Then the gods asked the venerable Subhūti, [F.365.b] “Venerable monk Subhūti, when you say that enlightenment is also like a dream, like an illusion, do you also say that nirvāṇa is like a dream, like an illusion?”

15.­14

“Gods,” replied Subhūti, “I declare that nirvāṇa also is like a dream, like an illusion. And even if there were anything else more sublime than nirvāṇa, that too, I say, would be like a dream, like an illusion. If you ask why, gods, it is because being like a dream and being like an illusion, and nirvāṇa, are without duality and cannot be divided into two.”

15.­15

Then the venerable Śāripūtra, the venerable Mahāmaudgalyāyana, the venerable Mahākauṣṭhila, the venerable Mahākātyāyana, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Mahākāśyapa, along with many thousands of bodhisattvas inquired of the venerable Subhūti, “Venerable monk Subhūti, who will have confidence in this perfection of wisdom, which is so profound, so hard to discern, so hard to realize, so peaceful, so clear, so subtle, and so sublime?”655

15.­16

The venerable Subhūti replied to those great śrāvakas and those bodhisattva great beings, “Venerable ones, irreversible bodhisattvas will have confidence in this perfection of wisdom, which is so profound, so hard to investigate, so not an object of speculative thought, so subtle, so clear, so hard to see, so hard to realize, so peaceful, so sublime, so extremely noble,656 and so much that which is to be known by the learned and wise.

15.­17

“Individuals who have seen the truths, or arhats who have attained the cessation [F.366.a] of contaminants and have fulfilled their intentions, or beings who have accomplished their tasks for the conquerors of the past and repeatedly cultivated roots of virtue under many hundred millions of buddhas, and who are sons and daughters of good families who are being assisted by a spiritual mentor,657 will have confidence in this perfection of wisdom so profound, so hard to investigate, so not an object of speculative thought, so subtle, so clear, so hard to see, so hard to realize, so peaceful, so sublime, so extremely noble, and so much that which is to be known by the learned and wise.

15.­18

“They will not falsely imagine that physical forms are empty, and they will not falsely imagine that emptiness is physical forms; they will not falsely imagine that feelings are empty, and they will not falsely imagine that emptiness is feelings; they will not falsely imagine that perceptions are empty, and they will not falsely imagine that emptiness is perceptions; they will not falsely imagine that formative predispositions are empty, and they will not falsely imagine that emptiness is formative predispositions; and they will not falsely imagine that consciousness is empty, and they will not falsely imagine that emptiness is consciousness.

15.­19

“They will not falsely imagine that physical forms are signless, and they will not falsely imagine that signlessness is physical forms; they will not falsely imagine that feelings are signless, and they will not falsely imagine that signlessness is feelings; they will not falsely imagine that perceptions are signless, and they will not falsely imagine that signlessness is perceptions; they will not falsely imagine that formative predispositions are signless, and they will not falsely imagine that signlessness [F.366.b] is formative predispositions; and they will not falsely imagine that consciousness is signless, and they will not falsely imagine that signlessness is consciousness.

15.­20

“They will not falsely imagine that physical forms are wishless, and they will not falsely imagine that wishlessness is physical forms; they will not falsely imagine that feelings are wishless, and they will not falsely imagine that wishlessness is feelings; they will not falsely imagine that perceptions are wishless, and they will not falsely imagine that wishlessness is perceptions; they will not falsely imagine that formative predispositions are wishless, and they will not falsely imagine that wishlessness is formative predispositions; and they will not falsely imagine that consciousness is wishless, and they will not falsely imagine that wishlessness is consciousness.

15.­21

“They will not falsely imagine that physical forms are nonarising, and they will not falsely imagine that nonarising is physical forms; they will not falsely imagine that feelings are nonarising, and they will not falsely imagine that nonarising is feelings; they will not falsely imagine that perceptions are nonarising, and they will not falsely imagine that nonarising is perceptions; they will not falsely imagine that formative predispositions are nonarising, and they will not falsely imagine that nonarising is formative predispositions; and they will not falsely imagine that consciousness is nonarising, and they will not falsely imagine that nonarising is consciousness.

15.­22

“They will not falsely imagine that physical forms are nonceasing, and they will not falsely imagine that nonceasing is physical forms; they will not falsely imagine that feelings are nonceasing, [F.367.a] and they will not falsely imagine that nonceasing is feelings; they will not falsely imagine that perceptions are nonceasing, and they will not falsely imagine that nonceasing is perceptions; they will not falsely imagine that formative predispositions are nonceasing, and they will not falsely imagine that nonceasing is formative predispositions; and they will not falsely imagine that consciousness is nonceasing, and they will not falsely imagine that nonceasing is consciousness.

15.­23

“They will not falsely imagine that physical forms are at peace, and they will not falsely imagine that being at peace is physical forms; they will not falsely imagine that feelings are at peace, and they will not falsely imagine that being at peace is feelings; they will not falsely imagine that perceptions are at peace, and they will not falsely imagine that being at peace is perceptions; they will not falsely imagine that formative predispositions are at peace, and they will not falsely imagine that being at peace is formative predispositions; and they will not falsely imagine that consciousness is at peace, and they will not falsely imagine that being at peace is consciousness.

15.­24

“They will not falsely imagine that physical forms are void, and they will not falsely imagine that voidness is physical forms; they will not falsely imagine that feelings are void, and they will not falsely imagine that voidness is feelings; they will not falsely imagine that perceptions are void, and they will not falsely imagine that voidness is perceptions; they will not falsely imagine that formative predispositions are void, and they will not falsely imagine that voidness is formative predispositions; and they will not falsely imagine that consciousness is void, and they will not falsely imagine that voidness is consciousness. [F.367.b]

15.­25

“They will not falsely imagine that the eyes are empty, and they will not falsely imagine that emptiness is the eyes; they will not falsely imagine that the ears are empty, and they will not falsely imagine that emptiness is the ears; they will not falsely imagine that the nose is empty, and they will not falsely imagine that emptiness is the nose; they will not falsely imagine that the tongue is empty, and they will not falsely imagine that emptiness is the tongue; they will not falsely imagine that the body is empty, and they will not falsely imagine that emptiness is the body; and they will not falsely imagine that the mental faculty is empty, and they will not falsely imagine that emptiness is the mental faculty.

15.­26

“They will not falsely imagine that the eyes are signless, and they will not falsely imagine that signlessness is the eyes; they will not falsely imagine that the ears are signless, and they will not falsely imagine that signlessness is the ears; they will not falsely imagine that the nose is signless, and they will not falsely imagine that signlessness is the nose; they will not falsely imagine that the tongue is signless, and they will not falsely imagine that signlessness is the tongue; they will not falsely imagine that the body is signless, and they will not falsely imagine that signlessness is the body; and they will not falsely imagine that the mental faculty is signless, and they will not falsely imagine that signlessness is the mental faculty.

15.­27

“They will not falsely imagine that the eyes are wishless, and they will not falsely imagine that wishlessness is the eyes; they will not falsely imagine that the ears are wishless, [F.368.a] and they will not falsely imagine that wishlessness is the ears; they will not falsely imagine that the nose is wishless, and they will not falsely imagine that wishlessness is the nose; they will not falsely imagine that the tongue is wishless, and they will not falsely imagine that wishlessness is the tongue; they will not falsely imagine that the body is wishless, and they will not falsely imagine that wishlessness is the body; and they will not falsely imagine that the mental faculty is wishless, and they will not falsely imagine that wishlessness is the mental faculty.

15.­28

“They will not falsely imagine that the eyes are nonarising, and they will not falsely imagine that nonarising is the eyes; they will not falsely imagine that the ears are nonarising, and they will not falsely imagine that nonarising is the ears; they will not falsely imagine that the nose is nonarising, and they will not falsely imagine that nonarising is the nose; they will not falsely imagine that the tongue is nonarising, and they will not falsely imagine that nonarising is the tongue; they will not falsely imagine that the body is nonarising, and they will not falsely imagine that nonarising is the body; and they will not falsely imagine that the mental faculty is nonarising, and they will not falsely imagine that nonarising is the mental faculty.

15.­29

“They will not falsely imagine that the eyes are nonceasing, and they will not falsely imagine that nonceasing is the eyes; they will not falsely imagine that the ears are nonceasing, and they will not falsely imagine that nonceasing is the ears; they will not falsely imagine that the nose is nonceasing, and they will not falsely imagine that nonceasing is the nose; they will not [F.368.b] falsely imagine that the tongue is nonceasing, and they will not falsely imagine that nonceasing is the tongue; they will not falsely imagine that the body is nonceasing, and they will not falsely imagine that nonceasing is the body; and they will not falsely imagine that the mental faculty is nonceasing, and they will not falsely imagine that nonceasing is the mental faculty.

15.­30

“They will not falsely imagine that the eyes are at peace, and they will not falsely imagine that being at peace is the eyes; they will not falsely imagine that the ears are at peace, and they will not falsely imagine that being at peace is the ears; they will not falsely imagine that the nose is at peace, and they will not falsely imagine that being at peace is the nose; they will not falsely imagine that the tongue is at peace, and they will not falsely imagine that being at peace is the tongue; they will not falsely imagine that the body is at peace, and they will not falsely imagine that being at peace is the body; and they will not falsely imagine that the mental faculty is at peace, and they will not falsely imagine that being at peace is the mental faculty.

15.­31

“They will not falsely imagine that the eyes are void, and they will not falsely imagine that voidness is the eyes; they will not falsely imagine that the ears are void, and they will not falsely imagine that voidness is the ears; they will not falsely imagine that the nose is void, and they will not falsely imagine that voidness is the nose; they will not falsely imagine that the tongue is void, and they will not falsely imagine that voidness is the tongue; they will not falsely imagine that the body is void, and they will not falsely imagine that voidness is the body; and they will not falsely imagine that the mental faculty is void, and they will not falsely imagine that voidness is the mental faculty.

15.­32

“They will not falsely imagine that sights are empty, and they will not falsely [F.369.a] imagine that emptiness is sights; they will not falsely imagine that sounds are empty, and they will not falsely imagine that emptiness is sounds; they will not falsely imagine that odors are empty, and they will not falsely imagine that emptiness is odors; they will not falsely imagine that tastes are empty, and they will not falsely imagine that emptiness is tastes; they will not falsely imagine that tangibles are empty, and they will not falsely imagine that emptiness is tangibles; and they will not falsely imagine that mental phenomena are empty, and they will not falsely imagine that emptiness is mental phenomena.

15.­33

“They will not falsely imagine that sights are signless, and they will not falsely imagine that signlessness is sights; they will not falsely imagine that sounds are signless, and they will not falsely imagine that signlessness is sounds; they will not falsely imagine that odors are signless, and they will not falsely imagine that signlessness is odors; they will not falsely imagine that tastes are signless, and they will not falsely imagine that signlessness is tastes; they will not falsely imagine that tangibles are signless, and they will not falsely imagine that signlessness is tangibles; and they will not falsely imagine that mental phenomena are signless, and they will not falsely imagine that signlessness is mental phenomena.

15.­34

“They will not falsely imagine that sights are wishless, and they will not falsely imagine that wishlessness is sights; they will not falsely imagine that sounds are wishless, and they will not falsely imagine that wishlessness is sounds; they will not falsely imagine that odors are wishless, and they will not falsely [F.369.b] imagine that wishlessness is odors; they will not falsely imagine that tastes are wishless, and they will not falsely imagine that wishlessness is tastes; they will not falsely imagine that tangibles are wishless, and they will not falsely imagine that wishlessness is tangibles; and they will not falsely imagine that mental phenomena are wishless, and they will not falsely imagine that wishlessness is mental phenomena.

15.­35

“They will not falsely imagine that sights are nonarising, and they will not falsely imagine that nonarising is sights; they will not falsely imagine that sounds are nonarising, and they will not falsely imagine that nonarising is sounds; they will not falsely imagine that odors are nonarising, and they will not falsely imagine that nonarising is odors; they will not falsely imagine that tastes are nonarising, and they will not falsely imagine that nonarising is tastes; they will not falsely imagine that tangibles are nonarising, and they will not falsely imagine that nonarising is tangibles; and they will not falsely imagine that mental phenomena are nonarising, and they will not falsely imagine that nonarising is mental phenomena.

15.­36

“They will not falsely imagine that sights are nonceasing, and they will not falsely imagine that nonceasing is sights; they will not falsely imagine that sounds are nonceasing, and they will not falsely imagine that nonceasing is sounds; they will not falsely imagine that odors are nonceasing, and they will not falsely imagine that nonceasing is odors; they will not falsely imagine that tastes are nonceasing, and they will not falsely imagine that nonceasing is tastes; they will not falsely imagine that tangibles are nonceasing, [F.370.a] and they will not falsely imagine that nonceasing is tangibles; and they will not falsely imagine that mental phenomena are nonceasing, and they will not falsely imagine that nonceasing is mental phenomena.

15.­37

“They will not falsely imagine that sights are at peace, and they will not falsely imagine that being at peace is sights; they will not falsely imagine that sounds are at peace, and they will not falsely imagine that being at peace is sounds; they will not falsely imagine that odors are at peace, and they will not falsely imagine that being at peace is odors; they will not falsely imagine that tastes are at peace, and they will not falsely imagine that being at peace is tastes; they will not falsely imagine that tangibles are at peace, and they will not falsely imagine that being at peace is tangibles; and they will not falsely imagine that mental phenomena are at peace, and they will not falsely imagine that being at peace is mental phenomena.

15.­38

“They will not falsely imagine that sights are void, and they will not falsely imagine that voidness is sights; they will not falsely imagine that sounds are void, and they will not falsely imagine that voidness is sounds; they will not falsely imagine that odors are void, and they will not falsely imagine that voidness is odors; they will not falsely imagine that tastes are void, and they will not falsely imagine that voidness is tastes; they will not falsely imagine that tangibles are void, and they will not falsely imagine that voidness is tangibles; and they will not falsely imagine that mental phenomena are void, and they will not falsely imagine that voidness is mental phenomena.

15.­39

“They will not falsely imagine that visual consciousness is empty, and they will not falsely imagine that emptiness is visual consciousness; they will not [F.370.b] falsely imagine that auditory consciousness is empty, and they will not falsely imagine that emptiness is auditory consciousness; they will not falsely imagine that olfactory consciousness is empty, and they will not falsely imagine that emptiness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is empty, and they will not falsely imagine that emptiness is gustatory consciousness; they will not falsely imagine that tactile consciousness is empty, and they will not falsely imagine that emptiness is tactile consciousness; and they will not falsely imagine that mental consciousness is empty, and they will not falsely imagine that emptiness is mental consciousness.

15.­40

“They will not falsely imagine that visual consciousness is signless, and they will not falsely imagine that signlessness is visual consciousness; they will not falsely imagine that auditory consciousness is signless, and they will not falsely imagine that signlessness is auditory consciousness; they will not falsely imagine that olfactory consciousness is signless, and they will not falsely imagine that signlessness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is signless, and they will not falsely imagine that signlessness is gustatory consciousness; they will not falsely imagine that tactile consciousness is signless, and they will not falsely imagine that signlessness is tactile consciousness; and they will not falsely imagine that mental consciousness is signless, and they will not falsely imagine that signlessness is mental consciousness.

15.­41

“They will not falsely imagine [F.371.a] that visual consciousness is wishless, and they will not falsely imagine that wishlessness is visual consciousness; they will not falsely imagine that auditory consciousness is wishless, and they will not falsely imagine that wishlessness is auditory consciousness; they will not falsely imagine that olfactory consciousness is wishless, and they will not falsely imagine that wishlessness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is wishless, and they will not falsely imagine that wishlessness is gustatory consciousness; they will not falsely imagine that tactile consciousness is wishless, and they will not falsely imagine that wishlessness is tactile consciousness; and they will not falsely imagine that mental consciousness is wishless, and they will not falsely imagine that wishlessness is mental consciousness.

15.­42

“They will not falsely imagine that visual consciousness is nonarising, and they will not falsely imagine that nonarising is visual consciousness; they will not falsely imagine that auditory consciousness is nonarising, and they will not falsely imagine that nonarising is auditory consciousness; they will not falsely imagine that olfactory consciousness is nonarising, and they will not falsely imagine that nonarising is olfactory consciousness; they will not falsely imagine that gustatory consciousness is nonarising, and they will not falsely imagine that nonarising is gustatory consciousness; they will not falsely imagine that tactile consciousness is nonarising, and they will not falsely imagine that nonarising is tactile consciousness; and they will not falsely imagine [F.371.b] that mental consciousness is nonarising, and they will not falsely imagine that nonarising is mental consciousness.

15.­43

“They will not falsely imagine that visual consciousness is nonceasing, and they will not falsely imagine that nonceasing is visual consciousness; they will not falsely imagine that auditory consciousness is nonceasing, and they will not falsely imagine that nonceasing is auditory consciousness; they will not falsely imagine that olfactory consciousness is nonceasing, and they will not falsely imagine that nonceasing is olfactory consciousness; they will not falsely imagine that gustatory consciousness is nonceasing, and they will not falsely imagine that nonceasing is gustatory consciousness; they will not falsely imagine that tactile consciousness is nonceasing, and they will not falsely imagine that nonceasing is tactile consciousness; and they will not falsely imagine that mental consciousness is nonceasing, and they will not falsely imagine that nonceasing is mental consciousness.

15.­44

“They will not falsely imagine that visual consciousness is at peace, and they will not falsely imagine that being at peace is visual consciousness; they will not falsely imagine that auditory consciousness is at peace, and they will not falsely imagine that being at peace is auditory consciousness; they will not falsely imagine that olfactory consciousness is at peace, and they will not falsely imagine that being at peace is olfactory consciousness; they will not falsely imagine that gustatory consciousness is at peace, and they will not falsely imagine that being at peace is gustatory consciousness; they will not falsely imagine that tactile consciousness is at peace, and [F.372.a] they will not falsely imagine that being at peace is tactile consciousness; and they will not falsely imagine that mental consciousness is at peace, and they will not falsely imagine that being at peace is mental consciousness.

15.­45

“They will not falsely imagine that visual consciousness is void, and they will not falsely imagine that voidness is visual consciousness; they will not falsely imagine that auditory consciousness is void, and they will not falsely imagine that voidness is auditory consciousness; they will not falsely imagine that olfactory consciousness is void, and they will not falsely imagine that voidness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is void, and they will not falsely imagine that voidness is gustatory consciousness; they will not falsely imagine that tactile consciousness is void, and they will not falsely imagine that voidness is tactile consciousness; and they will not falsely imagine that mental consciousness is void, and they will not falsely imagine that voidness is mental consciousness.

15.­46

“They will not falsely imagine that visually compounded sensory contact is empty, and they will not falsely imagine that emptiness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is empty, and they will not falsely imagine that emptiness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is empty, and they will not falsely imagine that emptiness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is empty, and they will not falsely imagine that emptiness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded [F.372.b] sensory contact is empty, and they will not falsely imagine that emptiness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is empty, and they will not falsely imagine that emptiness is mentally compounded sensory contact.

15.­47

“They will not falsely imagine that visually compounded sensory contact is signless, and they will not falsely imagine that signlessness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is signless, and they will not falsely imagine that signlessness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is signless, and they will not falsely imagine that signlessness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is signless, and they will not falsely imagine that signlessness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is signless, and they will not falsely imagine that signlessness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is signless, and they will not falsely imagine that signlessness is mentally compounded sensory contact.

15.­48

“They will not falsely imagine that visually compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded [F.373.a] sensory contact is wishless, and they will not falsely imagine that wishlessness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is mentally compounded sensory contact.

15.­49

“They will not falsely imagine that visually compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is mentally compounded sensory contact.

15.­50

“They will not falsely imagine that visually compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact [F.373.b] is nonceasing, and they will not falsely imagine that nonceasing is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is mentally compounded sensory contact.

15.­51

“They will not falsely imagine that visually compounded sensory contact is at peace, and they will not falsely imagine that being at peace is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is at peace, and they will not falsely imagine that being at peace is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is mentally compounded sensory contact.

15.­52

“They will not falsely imagine that visually compounded sensory contact is void, and they will not falsely imagine that voidness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is void, and they will not falsely imagine that voidness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is void, [F.374.a] and they will not falsely imagine that voidness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is void, and they will not falsely imagine that voidness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is void, and they will not falsely imagine that voidness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is void, and they will not falsely imagine that voidness is mentally compounded sensory contact.

15.­53

“They will not falsely imagine that feelings arising from visually compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from mentally compounded sensory contact.

15.­54

“They will not falsely imagine that feelings arising from visually compounded sensory contact are signless, and they will [F.374.b] not falsely imagine that signlessness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from mentally compounded sensory contact.

15.­55

“They will not falsely imagine that feelings arising from visually compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings [F.375.a] arising from lingually compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from mentally compounded sensory contact.

15.­56

“They will not falsely imagine that feelings arising from visually compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from [F.375.b] mentally compounded sensory contact.

15.­57

“They will not falsely imagine that feelings arising from visually compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from mentally compounded sensory contact.

15.­58

“They will not falsely imagine that feelings arising from visually compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from nasally compounded [F.376.a] sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from mentally compounded sensory contact.

15.­59

“They will not falsely imagine that feelings arising from visually compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from mentally compounded sensory contact.

15.­60

“They will not falsely imagine that the earth element is empty, and [F.376.b] they will not falsely imagine that emptiness is the earth element; they will not falsely imagine that the water element is empty, and they will not falsely imagine that emptiness is the water element; they will not falsely imagine that the fire element is empty, and they will not falsely imagine that emptiness is the fire element; they will not falsely imagine that the wind element is empty, and they will not falsely imagine that emptiness is the wind element; they will not falsely imagine that the space element is empty, and they will not falsely imagine that emptiness is the space element; and they will not falsely imagine that the consciousness element is empty, and they will not falsely imagine that emptiness is the consciousness element.

15.­61

“They will not falsely imagine that the earth element is signless, and they will not falsely imagine that signlessness is the earth element; they will not falsely imagine that the water element is signless, and they will not falsely imagine that signlessness is the water element; they will not falsely imagine that the fire element is signless, and they will not falsely imagine that signlessness is the fire element; they will not falsely imagine that the wind element is signless, and they will not falsely imagine that signlessness is the wind element; they will not falsely imagine that the space element is signless, and they will not falsely imagine that signlessness is the space element; and they will not falsely imagine that the consciousness element is signless, and they will not falsely imagine that signlessness is the consciousness element.

15.­62

“They will not falsely imagine that the earth element is wishless, and they will not falsely imagine [F.377.a] that wishlessness is the earth element; they will not falsely imagine that the water element is wishless, and they will not falsely imagine that wishlessness is the water element; they will not falsely imagine that the fire element is wishless, and they will not falsely imagine that wishlessness is the fire element; they will not falsely imagine that the wind element is wishless, and they will not falsely imagine that wishlessness is the wind element; they will not falsely imagine that the space element is wishless, and they will not falsely imagine that wishlessness is the space element; and they will not falsely imagine that the consciousness element is wishless, and they will not falsely imagine that wishlessness is the consciousness element.

15.­63

“They will not falsely imagine that the earth element is nonarising, and they will not falsely imagine that nonarising is the earth element; they will not falsely imagine that the water element is nonarising, and they will not falsely imagine that nonarising is the water element; they will not falsely imagine that the fire element is nonarising, and they will not falsely imagine that nonarising is the fire element; they will not falsely imagine that the wind element is nonarising, and they will not falsely imagine that nonarising is the wind element; they will not falsely imagine that the space element is nonarising, and they will not falsely imagine that nonarising is the space element; and they will not falsely imagine that the consciousness element is nonarising, and they will not falsely imagine that nonarising is the consciousness element.

15.­64

“They will not falsely imagine that the earth element is nonceasing, and they will not falsely [F.377.b] imagine that nonceasing is the earth element; they will not falsely imagine that the water element is nonceasing, and they will not falsely imagine that nonceasing is the water element; they will not falsely imagine that the fire element is nonceasing, and they will not falsely imagine that nonceasing is the fire element; they will not falsely imagine that the wind element is nonceasing, and they will not falsely imagine that nonceasing is the wind element; they will not falsely imagine that the space element is nonceasing, and they will not falsely imagine that nonceasing is the space element; and they will not falsely imagine that the consciousness element is nonceasing, and they will not falsely imagine that nonceasing is the consciousness element.

15.­65

“They will not falsely imagine that the earth element is at peace, and they will not falsely imagine that being at peace is the earth element; they will not falsely imagine that the water element is at peace, and they will not falsely imagine that being at peace is the water element; they will not falsely imagine that the fire element is at peace, and they will not falsely imagine that being at peace is the fire element; they will not falsely imagine that the wind element is at peace, and they will not falsely imagine that being at peace is the wind element; they will not falsely imagine that the space element is at peace, and they will not falsely imagine that being at peace is the space element; and they will not falsely imagine that the consciousness element is at peace, and they will not falsely imagine that being at peace is the consciousness element.

15.­66

“They will not falsely imagine that the earth element is void, and they will not falsely imagine that voidness is [F.378.a] the earth element; they will not falsely imagine that the water element is void, and they will not falsely imagine that voidness is the water element; they will not falsely imagine that the fire element is void, and they will not falsely imagine that voidness is the fire element; they will not falsely imagine that the wind element is void, and they will not falsely imagine that voidness is the wind element; they will not falsely imagine that the space element is void, and they will not falsely imagine that voidness is the space element; and they will not falsely imagine that the consciousness element is void, and they will not falsely imagine that voidness is the consciousness element.

15.­67

“They will not falsely imagine that ignorance is empty, and they will not falsely imagine that emptiness is ignorance; they will not falsely imagine that formative predispositions are empty, and they will not falsely imagine that emptiness is formative predispositions; they will not falsely imagine that consciousness is empty, and they will not falsely imagine that emptiness is consciousness; they will not falsely imagine that name and form are empty, and they will not falsely imagine that emptiness is name and form; they will not falsely imagine that the six sense fields are empty, and they will not falsely imagine that emptiness is the six sense fields; they will not falsely imagine that sensory contact is empty, and they will not falsely imagine that emptiness is sensory contact; they will not falsely imagine that sensation is empty, and they will not falsely imagine that emptiness is sensation; they will not falsely imagine that craving is empty, and they will not falsely imagine that [F.378.b] emptiness is craving; they will not falsely imagine that grasping is empty, and they will not falsely imagine that emptiness is grasping; they will not falsely imagine that the rebirth process is empty, and they will not falsely imagine that emptiness is the rebirth process; they will not falsely imagine that birth is empty, and they will not falsely imagine that emptiness is birth; and they will not falsely imagine that aging and death are empty, and they will not falsely imagine that emptiness is aging and death.

15.­68

“They will not falsely imagine that ignorance is signless, and they will not falsely imagine that signlessness is ignorance; they will not falsely imagine that formative predispositions are signless, and they will not falsely imagine that signlessness is formative predispositions; they will not falsely imagine that consciousness is signless, and they will not falsely imagine that signlessness is consciousness; they will not falsely imagine that name and form are signless, and they will not falsely imagine that signlessness is name and form; they will not falsely imagine that the six sense fields are signless, and they will not falsely imagine that signlessness is the six sense fields; they will not falsely imagine that sensory contact is signless, and they will not falsely imagine that signlessness is sensory contact; they will not falsely imagine that sensation is signless, and they will not falsely imagine that signlessness is sensation; they will not falsely imagine that craving is signless, and they will not falsely imagine that [F.379.a] signlessness is craving; they will not falsely imagine that grasping is signless, and they will not falsely imagine that signlessness is grasping; they will not falsely imagine that the rebirth process is signless, and they will not falsely imagine that signlessness is the rebirth process; they will not falsely imagine that birth is signless, and they will not falsely imagine that signlessness is birth; and they will not falsely imagine that aging and death are signless, and they will not falsely imagine that signlessness is aging and death.

15.­69

“They will not falsely imagine that ignorance is wishless, and they will not falsely imagine that wishlessness is ignorance; they will not falsely imagine that formative predispositions are wishless, and they will not falsely imagine that wishlessness is formative predispositions; they will not falsely imagine that consciousness is wishless, and they will not falsely imagine that wishlessness is consciousness; they will not falsely imagine that name and form are wishless, and they will not falsely imagine that wishlessness is name and form; they will not falsely imagine that the six sense fields are wishless, and they will not falsely imagine that wishlessness is the six sense fields; they will not falsely imagine that sensory contact is wishless, and they will not falsely imagine that wishlessness is sensory contact; they will not falsely imagine that sensation is wishless, and they will not falsely imagine that wishlessness is sensation; they will not falsely imagine that craving is wishless, and they will not falsely imagine that wishlessness is craving; they will not falsely imagine that grasping is wishless, and they will not falsely imagine [F.379.b] that wishlessness is grasping; they will not falsely imagine that the rebirth process is wishless, and they will not falsely imagine that wishlessness is the rebirth process; they will not falsely imagine that birth is wishless, and they will not falsely imagine that wishlessness is birth; and they will not falsely imagine that aging and death are wishless, and they will not falsely imagine that wishlessness is aging and death.

15.­70

“They will not falsely imagine that ignorance is nonarising, and they will not falsely imagine that nonarising is ignorance; they will not falsely imagine that formative predispositions are nonarising, and they will not falsely imagine that nonarising is formative predispositions; they will not falsely imagine that consciousness is nonarising, and they will not falsely imagine that nonarising is consciousness; they will not falsely imagine that name and form are nonarising, and they will not falsely imagine that nonarising is name and form; they will not falsely imagine that the six sense fields are nonarising, and they will not falsely imagine that nonarising is the six sense fields; they will not falsely imagine that sensory contact is nonarising, and they will not falsely imagine that nonarising is sensory contact; they will not falsely imagine that sensation is nonarising, and they will not falsely imagine that nonarising is sensation; they will not falsely imagine that craving is nonarising, and they will not falsely imagine that nonarising is craving; they will not falsely imagine that grasping is nonarising, and they will not falsely imagine that nonarising is grasping; they will not falsely imagine that the rebirth process is nonarising, [F.380.a] and they will not falsely imagine that nonarising is the rebirth process; they will not falsely imagine that birth is nonarising, and they will not falsely imagine that nonarising is birth; and they will not falsely imagine that aging and death are nonarising, and they will not falsely imagine that nonarising is aging and death.

15.­71

“They will not falsely imagine that ignorance is nonceasing, and they will not falsely imagine that nonceasing is ignorance; they will not falsely imagine that formative predispositions are nonceasing, and they will not falsely imagine that nonceasing is formative predispositions; they will not falsely imagine that consciousness is nonceasing, and they will not falsely imagine that nonceasing is consciousness; they will not falsely imagine that name and form are nonceasing, and they will not falsely imagine that nonceasing is name and form; they will not falsely imagine that the six sense fields are nonceasing, and they will not falsely imagine that nonceasing is the six sense fields; they will not falsely imagine that sensory contact is nonceasing, and they will not falsely imagine that nonceasing is sensory contact; they will not falsely imagine that sensation is nonceasing, and they will not falsely imagine that nonceasing is sensation; they will not falsely imagine that craving is nonceasing, and they will not falsely imagine that nonceasing is craving; they will not falsely imagine that grasping is nonceasing, and they will not falsely imagine that nonceasing is grasping; they will not falsely imagine that the rebirth process is nonceasing, and they will not falsely imagine that nonceasing is the rebirth process; they will not [F.380.b] falsely imagine that birth is nonceasing, and they will not falsely imagine that nonceasing is birth; and they will not falsely imagine that aging and death are nonceasing, and they will not falsely imagine that nonceasing is aging and death.

15.­72

“They will not falsely imagine that ignorance is at peace, and they will not falsely imagine that being at peace is ignorance; they will not falsely imagine that formative predispositions are at peace, and they will not falsely imagine that being at peace is formative predispositions; they will not falsely imagine that consciousness is at peace, and they will not falsely imagine that being at peace is consciousness; they will not falsely imagine that name and form are at peace, and they will not falsely imagine that being at peace is name and form; they will not falsely imagine that the six sense fields are at peace, and they will not falsely imagine that being at peace is the six sense fields; they will not falsely imagine that sensory contact is at peace, and they will not falsely imagine that being at peace is sensory contact; they will not falsely imagine that sensation is at peace, and they will not falsely imagine that being at peace is sensation; they will not falsely imagine that craving is at peace, and they will not falsely imagine that being at peace is craving; they will not falsely imagine that grasping is at peace, and they will not falsely imagine that being at peace is grasping; they will not falsely imagine that the rebirth process is at peace, and they will not falsely imagine that being at peace is the rebirth process; they will not falsely imagine that birth is at peace, and they will not falsely imagine that being at peace is birth; and they will not falsely imagine that aging and death are at peace, and they will not falsely imagine that being at peace is aging and death.

15.­73

“They will not falsely imagine that ignorance [F.381.a] is void, and they will not falsely imagine that voidness is ignorance; they will not falsely imagine that formative predispositions are void, and they will not falsely imagine that voidness is formative predispositions; they will not falsely imagine that consciousness is void, and they will not falsely imagine that voidness is consciousness; they will not falsely imagine that name and form are void, and they will not falsely imagine that voidness is name and form; they will not falsely imagine that the six sense fields are void, and they will not falsely imagine that voidness is the six sense fields; they will not falsely imagine that sensory contact is void, and they will not falsely imagine that voidness is sensory contact; they will not falsely imagine that sensation is void, and they will not falsely imagine that voidness is sensation; they will not falsely imagine that craving is void, and they will not falsely imagine that voidness is craving; they will not falsely imagine that grasping is void, and they will not falsely imagine that voidness is grasping; they will not falsely imagine that the rebirth process is void, and they will not falsely imagine that voidness is the rebirth process; they will not falsely imagine that birth is void, and they will not falsely imagine that voidness is birth; and they will not falsely imagine that aging and death are void, and they will not falsely imagine that voidness is aging and death. [V18] [B1] [F.1.b]

15.­74

“They will not falsely imagine that the perfection of generosity is empty, and they will not falsely imagine that emptiness is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is empty, and they will not falsely imagine that emptiness is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is empty, and they will not falsely imagine that emptiness is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is empty, and they will not falsely imagine that emptiness is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is empty, and they will not falsely imagine [F.2.a] that emptiness is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is empty, and they will not falsely imagine that emptiness is the perfection of wisdom.

15.­75

“They will not falsely imagine that the perfection of generosity is signless, and they will not falsely imagine that signlessness is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is signless, and they will not falsely imagine that signlessness is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is signless, and they will not falsely imagine that signlessness is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is signless, and they will not falsely imagine that signlessness is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is signless, and they will not falsely imagine that signlessness is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is signless, and they will not falsely imagine that signlessness is the perfection of wisdom.

15.­76

“They will not falsely imagine that the perfection of generosity [F.2.b] is wishless, and they will not falsely imagine that wishlessness is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is wishless, and they will not falsely imagine that wishlessness is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is wishless, and they will not falsely imagine that wishlessness is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is wishless, and they will not falsely imagine that wishlessness is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is wishless, and they will not falsely imagine that wishlessness is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is wishless, and they will not falsely imagine that wishlessness is the perfection of wisdom.

15.­77

“They will not falsely imagine that the perfection of generosity is nonarising, and they will not falsely imagine that nonarising is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is nonarising, and they will not falsely imagine that nonarising is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is nonarising, and they will not falsely imagine that nonarising is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is nonarising, and they will not falsely imagine that nonarising is the perfection of perseverance; they will not falsely imagine [F.3.a] that the perfection of meditative concentration is nonarising, and they will not falsely imagine that nonarising is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is nonarising, and they will not falsely imagine that nonarising is the perfection of wisdom.

15.­78

“They will not falsely imagine that the perfection of generosity is nonceasing, and they will not falsely imagine that nonceasing is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is nonceasing, and they will not falsely imagine that nonceasing is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is nonceasing, and they will not falsely imagine that nonceasing is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is nonceasing, and they will not falsely imagine that nonceasing is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is nonceasing, and they will not falsely imagine that nonceasing is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is nonceasing, and they will not falsely imagine that nonceasing is the perfection of wisdom.

15.­79

“They will not falsely imagine that the perfection of generosity is at peace, and they will not falsely imagine that being at peace is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is at peace, and they will not falsely imagine that being at peace [F.3.b] is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is at peace, and they will not falsely imagine that being at peace is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is at peace, and they will not falsely imagine that being at peace is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is at peace, and they will not falsely imagine that being at peace is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is at peace, and they will not falsely imagine that being at peace is the perfection of wisdom.

15.­80

“They will not falsely imagine that the perfection of generosity is void, and they will not falsely imagine that voidness is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is void, and they will not falsely imagine that voidness is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is void, and they will not falsely imagine that voidness is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is void, and they will not falsely imagine that voidness is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is void, and they will not falsely imagine that voidness is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is void, and they will not falsely imagine that voidness is the perfection of wisdom.

15.­81

“They will not falsely imagine that [F.4.a] the emptiness of internal phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is empty, and they will not falsely imagine that emptiness is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is empty, and they will not falsely imagine that emptiness is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is empty, and they will not falsely imagine that emptiness is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is empty, and they will not falsely imagine that emptiness is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is empty, and they will not falsely imagine that emptiness is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is empty, and they will not falsely imagine that emptiness is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is empty, and they will not falsely [F.4.b] imagine that emptiness is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is empty, and they will not falsely imagine that emptiness is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is empty, and they will not falsely imagine that emptiness is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is empty, and they will not falsely imagine that emptiness is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is empty, and they will not falsely imagine that emptiness is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is empty, and they will not falsely imagine that emptiness is the emptiness of an essential nature of nonentities.

15.­82

“They will not falsely imagine that the emptiness of internal phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is signless, and they will not falsely imagine that signlessness is the emptiness of emptiness; they will not falsely imagine that [F.5.a] the emptiness of great extent is signless, and they will not falsely imagine that signlessness is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is signless, and they will not falsely imagine that signlessness is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is signless, and they will not falsely imagine that signlessness is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is signless, and they will not falsely imagine that signlessness is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is signless, and they will not falsely imagine that signlessness is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is signless, and they will not falsely imagine that signlessness is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is signless, and they will not falsely imagine that signlessness is the emptiness of [F.5.b] intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is signless, and they will not falsely imagine that signlessness is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is signless, and they will not falsely imagine that signlessness is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is signless, and they will not falsely imagine that signlessness is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is signless, and they will not falsely imagine that signlessness is the emptiness of an essential nature of nonentities.

15.­83

“They will not falsely imagine that the emptiness of internal phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is wishless, and they will not falsely imagine that wishlessness is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is wishless, and they will not falsely imagine that wishlessness is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is wishless, and they will not falsely imagine that wishlessness is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is [F.6.a] wishless, and they will not falsely imagine that wishlessness is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is wishless, and they will not falsely imagine that wishlessness is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is wishless, and they will not falsely imagine that wishlessness is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is wishless, and they will not falsely imagine that wishlessness is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is wishless, and they will not falsely imagine that wishlessness is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is wishless, and they will not falsely imagine that wishlessness is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is wishless, and they will not falsely imagine that wishlessness is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is wishless, and they will not falsely imagine that wishlessness is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is wishless, [F.6.b] and they will not falsely imagine that wishlessness is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is wishless, and they will not falsely imagine that wishlessness is the emptiness of an essential nature of nonentities.

15.­84

“They will not falsely imagine that the emptiness of internal phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is nonarising, and they will not falsely imagine that nonarising is the emptiness of emptiness; they will not falsely imagine that the emptiness of ultimate reality is nonarising, and they will not falsely imagine that nonarising is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of great extent is nonarising, and they will not falsely imagine that nonarising is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is nonarising, and they will not falsely imagine that nonarising is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is nonarising, and they will not falsely imagine that nonarising is the emptiness of the unlimited; [F.7.a] they will not falsely imagine that the emptiness of that which has neither beginning nor end is nonarising, and they will not falsely imagine that nonarising is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is nonarising, and they will not falsely imagine that nonarising is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is nonarising, and they will not falsely imagine that nonarising is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is nonarising, and they will not falsely imagine that nonarising is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is nonarising, and they will not falsely imagine that nonarising is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is nonarising, and they will not falsely imagine that nonarising is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is nonarising, and they will not falsely imagine that nonarising is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is nonarising, and they will not falsely imagine that nonarising is the emptiness of an essential nature of nonentities.

15.­85

“They will not falsely imagine that the emptiness of internal phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is nonceasing, [F.7.b] and they will not falsely imagine that nonceasing is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature [F.8.a] is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of an essential nature of nonentities.

15.­86

“They will not falsely imagine that the emptiness of internal phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is at peace, and they will not falsely imagine that being at peace is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is at peace, and they will not falsely imagine that [F.8.b] being at peace is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is at peace, and they will not falsely imagine that being at peace is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is at peace, and they will not falsely imagine that being at peace is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is at peace, and they will not falsely imagine that being at peace is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is at peace, and they will not falsely imagine that being at peace is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is at peace, and they will not falsely imagine that being at peace is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is at peace, and they will not falsely imagine that being at peace is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is at peace, and they will not falsely imagine that being at peace is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is at peace, and they will not falsely imagine that being at peace is the emptiness of nonentities; they will not falsely imagine that [F.9.a] the emptiness of essential nature is at peace, and they will not falsely imagine that being at peace is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is at peace, and they will not falsely imagine that being at peace is the emptiness of an essential nature of nonentities.

15.­87

“They will not falsely imagine that the emptiness of internal phenomena is void, and they will not falsely imagine that voidness is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is void, and they will not falsely imagine that voidness is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is void, and they will not falsely imagine that voidness is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is void, and they will not falsely imagine that voidness is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is void, and they will not falsely imagine that voidness is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is void, and they will not falsely imagine that voidness is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is void, and they will not falsely imagine that voidness is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is void, and they will not falsely imagine that voidness is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is void, and they will not falsely imagine that voidness is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is void, [F.9.b] and they will not falsely imagine that voidness is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is void, and they will not falsely imagine that voidness is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is void, and they will not falsely imagine that voidness is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is void, and they will not falsely imagine that voidness is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is void, and they will not falsely imagine that voidness is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is void, and they will not falsely imagine that voidness is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is void, and they will not falsely imagine that voidness is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is void, and they will not falsely imagine that voidness is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is void, and they will not falsely imagine that voidness is the emptiness of an essential nature of nonentities.

15.­88

“They will not falsely imagine that the applications of mindfulness are empty, and they will not falsely imagine that emptiness is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are signless, and they will not falsely imagine that signlessness is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness [F.10.a] are wishless, and they will not falsely imagine that wishlessness is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are nonarising, and they will not falsely imagine that nonarising is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are nonceasing, and they will not falsely imagine that nonceasing is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are at peace, and they will not falsely imagine that being at peace is the applications of mindfulness; and they will not falsely imagine that the applications of mindfulness are void, and they will not falsely imagine that voidness is the applications of mindfulness.

15.­89

“They will not falsely imagine that the correct exertions are empty, and they will not falsely imagine that emptiness is the correct exertions; they will not falsely imagine that the correct exertions are signless, and they will not falsely imagine that signlessness is the correct exertions; they will not falsely imagine that the correct exertions are wishless, and they will not falsely imagine that wishlessness is the correct exertions; they will not falsely imagine that the correct exertions are nonarising, and they will not falsely imagine that nonarising is the correct exertions; they will not falsely imagine that the correct exertions are nonceasing, and they will not falsely imagine that nonceasing is the correct exertions; they will not falsely imagine that [F.10.b] the correct exertions are at peace, and they will not falsely imagine that being at peace is the correct exertions; and they will not falsely imagine that the correct exertions are void, and they will not falsely imagine that voidness is the correct exertions.

15.­90

“They will not falsely imagine that the supports for miraculous ability are empty, and they will not falsely imagine that emptiness is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are signless, and they will not falsely imagine that signlessness is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are wishless, and they will not falsely imagine that wishlessness is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are nonarising, and they will not falsely imagine that nonarising is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are nonceasing, and they will not falsely imagine that nonceasing is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are at peace, and they will not falsely imagine that being at peace is the supports for miraculous ability; and they will not falsely imagine that the supports for miraculous ability are void, and they will not falsely imagine that voidness is the supports for miraculous ability.

15.­91

“They will not falsely imagine that the faculties are empty, and they will not falsely imagine that emptiness is the faculties; they will not falsely imagine that the faculties are signless, and they will not falsely imagine [F.11.a] that signlessness is the faculties; they will not falsely imagine that the faculties are wishless, and they will not falsely imagine that wishlessness is the faculties; they will not falsely imagine that the faculties are nonarising, and they will not falsely imagine that nonarising is the faculties; they will not falsely imagine that the faculties are nonceasing, and they will not falsely imagine that nonceasing is the faculties; they will not falsely imagine that the faculties are at peace, and they will not falsely imagine that being at peace is the faculties; and they will not falsely imagine that the faculties are void, and they will not falsely imagine that voidness is the faculties.

15.­92

“They will not falsely imagine that the powers are empty, and they will not falsely imagine that emptiness is the powers; they will not falsely imagine that the powers are signless, and they will not falsely imagine that signlessness is the powers; they will not falsely imagine that the powers are wishless, and they will not falsely imagine that wishlessness is the powers; they will not falsely imagine that the powers are nonarising, and they will not falsely imagine that nonarising is the powers; they will not falsely imagine that the powers are nonceasing, and they will not falsely imagine that nonceasing is the powers; they will not falsely imagine that the powers are at peace, and they will not falsely imagine that being at peace is the powers; and they will not falsely imagine [F.11.b] that the powers are void, and they will not falsely imagine that voidness is the powers.

15.­93

“They will not falsely imagine that the branches of enlightenment are empty, and they will not falsely imagine that emptiness is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are signless, and they will not falsely imagine that signlessness is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are wishless, and they will not falsely imagine that wishlessness is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are nonarising, and they will not falsely imagine that nonarising is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are nonceasing, and they will not falsely imagine that nonceasing is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are at peace, and they will not falsely imagine that being at peace is the branches of enlightenment; and they will not falsely imagine that the branches of enlightenment are void, and they will not falsely imagine that voidness is the branches of enlightenment.

15.­94

“They will not falsely imagine that the noble eightfold path is empty, and they will not falsely imagine that emptiness is the noble eightfold path; they will not falsely imagine that the noble eightfold path is signless, and they will not falsely imagine that signlessness is the noble [F.12.a] eightfold path; they will not falsely imagine that the noble eightfold path is wishless, and they will not falsely imagine that wishlessness is the noble eightfold path; they will not falsely imagine that the noble eightfold path is nonarising, and they will not falsely imagine that nonarising is the noble eightfold path; they will not falsely imagine that the noble eightfold path is nonceasing, and they will not falsely imagine that nonceasing is the noble eightfold path; they will not falsely imagine that the noble eightfold path is at peace, and they will not falsely imagine that being at peace is the noble eightfold path; and they will not falsely imagine that the noble eightfold path is void, and they will not falsely imagine that voidness is the noble eightfold path.

15.­95

“They will not falsely imagine that the truths of the noble ones are empty, and they will not falsely imagine that emptiness is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are signless, and they will not falsely imagine that signlessness is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are wishless, and they will not falsely imagine that wishlessness is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are nonarising, and they will not falsely imagine that nonarising is the truths of the noble ones; [F.12.b] they will not falsely imagine that the truths of the noble ones are nonceasing, and they will not falsely imagine that nonceasing is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are at peace, and they will not falsely imagine that being at peace is the truths of the noble ones; and they will not falsely imagine that the truths of the noble ones are void, and they will not falsely imagine that voidness is the truths of the noble ones.

15.­96

“They will not falsely imagine that the meditative concentrations are empty, and they will not falsely imagine that emptiness is the meditative concentrations; they will not falsely imagine that the meditative concentrations are signless, and they will not falsely imagine that signlessness is the meditative concentrations; they will not falsely imagine that the meditative concentrations are wishless, and they will not falsely imagine that wishlessness is the meditative concentrations; they will not falsely imagine that the meditative concentrations are nonarising, and they will not falsely imagine that nonarising is the meditative concentrations; they will not falsely imagine that the meditative concentrations are nonceasing, and they will not falsely imagine that nonceasing is the meditative concentrations; they will not falsely imagine that the meditative concentrations are at peace, and they will not falsely imagine that being at peace is the meditative concentrations; and they will not falsely imagine that the meditative concentrations are void, and they will not falsely imagine that voidness is the meditative concentrations.

15.­97

“They will not falsely imagine that the immeasurable attitudes are empty, and they will not falsely imagine that emptiness is [F.13.a] the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are signless, and they will not falsely imagine that signlessness is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are wishless, and they will not falsely imagine that wishlessness is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are nonarising, and they will not falsely imagine that nonarising is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are nonceasing, and they will not falsely imagine that nonceasing is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are at peace, and they will not falsely imagine that being at peace is the immeasurable attitudes; and they will not falsely imagine that the immeasurable attitudes are void, and they will not falsely imagine that voidness is the immeasurable attitudes.

15.­98

“They will not falsely imagine that the formless absorptions are empty, and they will not falsely imagine that emptiness is the formless absorptions; they will not falsely imagine that the formless absorptions are signless, and they will not falsely imagine that signlessness is the formless absorptions; they will not falsely imagine that the formless absorptions are wishless, and they will not falsely imagine that wishlessness is the formless absorptions; they will not falsely imagine that the formless absorptions [F.13.b] are nonarising, and they will not falsely imagine that nonarising is the formless absorptions; they will not falsely imagine that the formless absorptions are nonceasing, and they will not falsely imagine that nonceasing is the formless absorptions; they will not falsely imagine that the formless absorptions are at peace, and they will not falsely imagine that being at peace is the formless absorptions; and they will not falsely imagine that the formless absorptions are void, and they will not falsely imagine that voidness is the formless absorptions.

15.­99

“They will not falsely imagine that the eight liberations are empty, and they will not falsely imagine that emptiness is the eight liberations; they will not falsely imagine that the eight liberations are signless, and they will not falsely imagine that signlessness is the eight liberations; they will not falsely imagine that the eight liberations are wishless, and they will not falsely imagine that wishlessness is the eight liberations; will not falsely imagine that the eight liberations are nonarising, and they will not falsely imagine that nonarising is the eight liberations; they will not falsely imagine that the eight liberations are nonceasing, and they will not falsely imagine that nonceasing is the eight liberations; they will not falsely imagine that the eight liberations are at peace, and they will not falsely imagine that being at peace is the eight [F.14.a] liberations; and they will not falsely imagine that the eight liberations are void, and they will not falsely imagine that voidness is the eight liberations.

15.­100

“They will not falsely imagine that the nine serial steps of meditative absorption are empty, and they will not falsely imagine that emptiness is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are signless, and they will not falsely imagine that signlessness is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are wishless, and they will not falsely imagine that wishlessness is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are nonarising, and they will not falsely imagine that nonarising is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are nonceasing, and they will not falsely imagine that nonceasing is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are at peace, and they will not falsely imagine that being at peace is the nine serial steps of meditative absorption; and they will not falsely imagine that the nine serial steps of meditative absorption are void, and they will not falsely imagine that voidness is the nine serial steps of meditative absorption.

15.­101

“They will not falsely imagine [F.14.b] that the emptiness, signlessness, and wishlessness gateways to liberation are empty, and they will not falsely imagine that emptiness is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are signless, and they will not falsely imagine that signlessness is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are wishless, and they will not falsely imagine that wishlessness is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonarising, and they will not falsely imagine that nonarising is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonceasing, and they will not falsely imagine that nonceasing is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, and they will not falsely imagine that being at peace is the emptiness, signlessness, and wishlessness gateways to liberation; and they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are void, [F.15.a] and they will not falsely imagine that voidness is the emptiness, signlessness, and wishlessness gateways to liberation.

15.­102

“They will not falsely imagine that the extrasensory powers are empty, and they will not falsely imagine that emptiness is the extrasensory powers; they will not falsely imagine that the extrasensory powers are signless, and they will not falsely imagine that signlessness is the extrasensory powers; they will not falsely imagine that the extrasensory powers are wishless, and they will not falsely imagine that wishlessness is the extrasensory powers; they will not falsely imagine that the extrasensory powers are nonarising, and they will not falsely imagine that nonarising is the extrasensory powers; they will not falsely imagine that the extrasensory powers are nonceasing, and they will not falsely imagine that nonceasing is the extrasensory powers; they will not falsely imagine that the extrasensory powers are at peace, and they will not falsely imagine that being at peace is the extrasensory powers; and they will not falsely imagine that the extrasensory powers are void, and they will not falsely imagine that voidness is the extrasensory powers.

15.­103

“They will not falsely imagine that the meditative stabilities are empty, and they will not falsely imagine that emptiness is the meditative stabilities; they will not falsely imagine that the meditative stabilities are signless, and they will not falsely imagine that signlessness is the meditative stabilities; they will not falsely imagine that the meditative stabilities are wishless, and they will not falsely imagine that wishlessness is [F.15.b] the meditative stabilities; they will not falsely imagine that the meditative stabilities are nonarising, and they will not falsely imagine that nonarising is the meditative stabilities; they will not falsely imagine that the meditative stabilities are nonceasing, and they will not falsely imagine that nonceasing is the meditative stabilities; they will not falsely imagine that the meditative stabilities are at peace, and they will not falsely imagine that being at peace is the meditative stabilities; and they will not falsely imagine that the meditative stabilities are void, and they will not falsely imagine that voidness is the meditative stabilities.

15.­104

“They will not falsely imagine that the dhāraṇī gateways are empty, and they will not falsely imagine that emptiness is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are signless, and they will not falsely imagine that signlessness is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are wishless, and they will not falsely imagine that wishlessness is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are nonarising, and they will not falsely imagine that nonarising is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are nonceasing, and they will not falsely imagine that nonceasing is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are at peace, and they will not falsely imagine that being at peace is the dhāraṇī gateways; and they will not falsely imagine that the dhāraṇī gateways are void, and they will not [F.16.a] falsely imagine that voidness is the dhāraṇī gateways.

15.­105

“They will not falsely imagine that the ten powers of the tathāgatas are empty, and they will not falsely imagine that emptiness is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are signless, and they will not falsely imagine that signlessness is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are wishless, and they will not falsely imagine that wishlessness is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are nonarising, and they will not falsely imagine that nonarising is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are nonceasing, and they will not falsely imagine that nonceasing is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are at peace, and they will not falsely imagine that being at peace is the ten powers of the tathāgatas; and they will not falsely imagine that the ten powers of the tathāgatas are void, and they will not falsely imagine that voidness is the ten powers of the tathāgatas.

15.­106

“They will not falsely imagine that the four fearlessnesses are empty, and they will not falsely imagine that emptiness is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are signless, and they will not falsely imagine that signlessness is the four fearlessnesses; they will not falsely [F.16.b] imagine that the four fearlessnesses are wishless, and they will not falsely imagine that wishlessness is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are nonarising, and they will not falsely imagine that nonarising is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are nonceasing, and they will not falsely imagine that nonceasing is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are at peace, and they will not falsely imagine that being at peace is the four fearlessnesses; and they will not falsely imagine that the four fearlessnesses are void, and they will not falsely imagine that voidness is the four fearlessnesses.

15.­107

“They will not falsely imagine that the four kinds of exact knowledge are empty, and they will not falsely imagine that emptiness is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are signless, and they will not falsely imagine that signlessness is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are wishless, and they will not falsely imagine that wishlessness is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are nonarising, and they will not falsely imagine that nonarising is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are nonceasing, and they will not falsely imagine that nonceasing is the four kinds of exact knowledge; they will not falsely imagine that the four [F.17.a] kinds of exact knowledge are at peace, and they will not falsely imagine that being at peace is the four kinds of exact knowledge; and they will not falsely imagine that the four kinds of exact knowledge are void, and they will not falsely imagine that voidness is the four kinds of exact knowledge.

15.­108

“They will not falsely imagine that great loving kindness is empty, and they will not falsely imagine that emptiness is great loving kindness; they will not falsely imagine that great loving kindness is signless, and they will not falsely imagine that signlessness is great loving kindness; they will not falsely imagine that great loving kindness is wishless, and they will not falsely imagine that wishlessness is great loving kindness; they will not falsely imagine that great loving kindness is nonarising, and they will not falsely imagine that nonarising is great loving kindness; they will not falsely imagine that great loving kindness is nonceasing, and they will not falsely imagine that nonceasing is great loving kindness; they will not falsely imagine that great loving kindness is at peace, and they will not falsely imagine that being at peace is great loving kindness; and they will not falsely imagine that great loving kindness is void, and they will not falsely imagine that voidness is great loving kindness.

15.­109

“They will not falsely imagine that great compassion is empty, and they will not falsely imagine that emptiness is great compassion; they will not falsely imagine that great compassion is signless, and they will not falsely imagine that signlessness is great compassion; they will not falsely imagine that great compassion is wishless, [F.17.b] and they will not falsely imagine that wishlessness is great compassion; they will not falsely imagine that great compassion is nonarising, and they will not falsely imagine that nonarising is great compassion; they will not falsely imagine that great compassion is nonceasing, and they will not falsely imagine that nonceasing is great compassion; they will not falsely imagine that great compassion is at peace, and they will not falsely imagine that being at peace is great compassion; and they will not falsely imagine that great compassion is void, and they will not falsely imagine that voidness is great compassion.

15.­110

“They will not falsely imagine that the eighteen distinct qualities of the buddhas are empty, and they will not falsely imagine that emptiness is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are signless, and they will not falsely imagine that signlessness is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are wishless, and they will not falsely imagine that wishlessness is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are nonarising, and they will not falsely imagine that nonarising is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are nonceasing, and they will not falsely imagine that nonceasing is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are at peace, and they will not falsely imagine that being at peace is the eighteen distinct qualities of the buddhas; [F.18.a] and they will not falsely imagine that the eighteen distinct qualities of the buddhas are void, and they will not falsely imagine that voidness is the eighteen distinct qualities of the buddhas. [B2]

15.­111

“They will not falsely imagine that the fruit of having entered the stream is empty, and they will not falsely imagine that emptiness is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is signless, and they will not falsely imagine that signlessness is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is wishless, and they will not falsely imagine that wishlessness is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is nonarising, and they will not falsely imagine that nonarising is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is nonceasing, and they will not falsely imagine that nonceasing is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is at peace, and they will not falsely imagine that being at peace is the fruit of having entered the stream; and they will not falsely imagine that the fruit of having entered the stream is void, and they will not falsely imagine that voidness is the fruit of having entered the stream.

15.­112

“They will not falsely imagine that the fruit of once-returner is empty, and they will not falsely imagine that emptiness is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is signless, and they will not falsely [F.18.b] imagine that signlessness is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is wishless, and they will not falsely imagine that wishlessness is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is nonarising, and they will not falsely imagine that nonarising is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is nonceasing, and they will not falsely imagine that nonceasing is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is at peace, and they will not falsely imagine that being at peace is the fruit of once-returner; and they will not falsely imagine that the fruit of once-returner is void, and they will not falsely imagine that voidness is the fruit of once-returner.

15.­113

“They will not falsely imagine that the fruit of non-returner is empty, and they will not falsely imagine that emptiness is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is signless, and they will not falsely imagine that signlessness is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is wishless, and they will not falsely imagine that wishlessness is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is nonarising, and they will not falsely imagine that nonarising is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is nonceasing, and they will [F.19.a] not falsely imagine that nonceasing is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is at peace, and they will not falsely imagine that being at peace is the fruit of non-returner; and they will not falsely imagine that the fruit of non-returner is void, and they will not falsely imagine that voidness is the fruit of non-returner.

15.­114

“They will not falsely imagine that arhatship is empty, and they will not falsely imagine that emptiness is arhatship; they will not falsely imagine that arhatship is signless, and they will not falsely imagine that signlessness is arhatship; they will not falsely imagine that arhatship is wishless, and they will not falsely imagine that wishlessness is arhatship; they will not falsely imagine that arhatship is nonarising, and they will not falsely imagine that nonarising is arhatship; they will not falsely imagine that arhatship is nonceasing, and they will not falsely imagine that nonceasing is arhatship; they will not falsely imagine that arhatship is at peace, and they will not falsely imagine that being at peace is arhatship; and they will not falsely imagine that arhatship is void, and they will not falsely imagine that voidness is arhatship.

15.­115

“They will not falsely imagine that individual enlightenment is empty, and they will not falsely imagine that emptiness is individual enlightenment; they will not falsely imagine that individual enlightenment is signless, and they will not falsely imagine that signlessness [F.19.b] is individual enlightenment; they will not falsely imagine that individual enlightenment is wishless, and they will not falsely imagine that wishlessness is individual enlightenment; they will not falsely imagine that individual enlightenment is nonarising, and they will not falsely imagine that nonarising is individual enlightenment; they will not falsely imagine that individual enlightenment is nonceasing, and they will not falsely imagine that nonceasing is individual enlightenment; they will not falsely imagine that individual enlightenment is at peace, and they will not falsely imagine that being at peace is individual enlightenment; and they will not falsely imagine that individual enlightenment is void, and they will not falsely imagine that voidness is individual enlightenment.

15.­116

“They will not falsely imagine that the knowledge of the aspects of the path is empty, and they will not falsely imagine that emptiness is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is signless, and they will not falsely imagine that signlessness is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is wishless, and they will not falsely imagine that wishlessness is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is nonarising, and they will not falsely imagine that nonarising is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is nonceasing, and they will not falsely imagine that nonceasing is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is at peace, and they will not falsely imagine that being at peace is the knowledge of the aspects of the path; [F.20.a] and they will not falsely imagine that the knowledge of the aspects of the path is void, and they will not falsely imagine that voidness is the knowledge of the aspects of the path.

15.­117

“They will not falsely imagine that all-aspect omniscience is empty, and they will not falsely imagine that emptiness is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is signless, and they will not falsely imagine that signlessness is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is wishless, and they will not falsely imagine that wishlessness is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is nonarising, and they will not falsely imagine that nonarising is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is nonceasing, and they will not falsely imagine that nonceasing is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is at peace, and they will not falsely imagine that being at peace is all-aspect omniscience; and they will not falsely imagine that all-aspect omniscience is void, and they will not falsely imagine that voidness is all-aspect omniscience.

15.­118

“They will not falsely imagine that the conditioned element is empty, and they will not falsely imagine that emptiness is the conditioned element; they will not falsely imagine that the conditioned element is signless, and they will not falsely imagine that signlessness is [F.20.b] the conditioned element; they will not falsely imagine that the conditioned element is wishless, and they will not falsely imagine that wishlessness is the conditioned element; they will not falsely imagine that the conditioned element is nonarising, and they will not falsely imagine that nonarising is the conditioned element; they will not falsely imagine that the conditioned element is nonceasing, and they will not falsely imagine that nonceasing is the conditioned element; they will not falsely imagine that the conditioned element is at peace, and they will not falsely imagine that being at peace is the conditioned element; and they will not falsely imagine that the conditioned element is void, and they will not falsely imagine that voidness is the conditioned element.

15.­119

“They will not falsely imagine that the unconditioned element is empty, and they will not falsely imagine that emptiness is the unconditioned element; they will not falsely imagine that the unconditioned element is signless, and they will not falsely imagine that signlessness is the unconditioned element; they will not falsely imagine that the unconditioned element is wishless, and they will not falsely imagine that wishlessness is the unconditioned element; they will not falsely imagine that the unconditioned element is nonarising, and they will not falsely imagine that nonarising is the unconditioned element; they will not falsely imagine that the unconditioned element is nonceasing, and they will not falsely imagine that nonceasing is the unconditioned element; they will not falsely imagine [F.21.a] that the unconditioned element is at peace, and they will not falsely imagine that being at peace is the unconditioned element; and they will not falsely imagine that the unconditioned element is void, and they will not falsely imagine that voidness is the unconditioned element.

15.­120

“Therefore, gods, no one at all will have confidence in this perfection of wisdom, which is so profound, so unsuited to investigation, so much an object unsuited to speculative thought, so subtle, so clear, so hard to see, so hard to realize, so peaceful, so sublime, so extremely noble, and so much an object to be known by the learned and wise. If you ask why, it is because no Dharma at all is spoken about or explained in it. Insofar as there is no Dharma at all that is spoken about or explained in it, there are no beings at all who will have confidence in it.”

15.­121

Then the venerable Śāriputra asked the venerable Subhūti, “Venerable Subhūti, in this perfection of wisdom, are the three vehicles‍—that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas‍—not extensively presented? Is the mentor658 of bodhisattva great beings not taught as well? And is there not a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, [F.21.b] the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas?

15.­122

“Are the ways bodhisattva great beings play with their extrasensory powers and miraculous abilities not also taught? So then, is it not the case that bodhisattva [F.22.a] great beings will practice the perfection of wisdom and take birth miraculously, or that they will have extrasensory powers that know no decline, or that they will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete? Or is it not the case that the continuity of any Dharma that they will hear from those lord buddhas will never be interrupted, up until they have attained all-aspect omniscience, or that they will always be in a meditative absorption by way of being without distraction and without meditative absorption?659 Or is it not the case that they will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane?”

15.­123

“Venerable Śāradvatīputra, it is so,” replied Subhūti. “It is just as you have said. In this perfection of wisdom the three vehicles‍—that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas‍—are extensively taught. The mentor of bodhisattva great beings is taught as well. There is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.22.b] the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom [F.23.a] and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield, and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted, up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption; and, by way of not apprehending anything, they will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­124

“If you ask by way of not apprehending what, it is by way of not apprehending the self, by way of not apprehending a being, by way of not apprehending a life form, by way of not apprehending a living being, by way of not apprehending life, by way of not apprehending an individual, by way of not apprehending a person, by way of not apprehending one born of Manu, by way of not apprehending a child of Manu, by way of not apprehending an agent, by way of not apprehending an experiencer, by way of not apprehending a knower, and by way of not apprehending a viewer; by way of not apprehending physical forms, by way of not apprehending feelings, by way of not apprehending [F.23.b] perceptions, by way of not apprehending formative predispositions, and by way of not apprehending consciousness; by way of not apprehending the eyes, by way of not apprehending the ears, by way of not apprehending the nose, by way of not apprehending the tongue, by way of not apprehending the body, and by way of not apprehending the mental faculty; by way of not apprehending sights, by way of not apprehending sounds, by way of not apprehending odors, by way of not apprehending tastes, by way of not apprehending tangibles, and by way of not apprehending mental phenomena; by way of not apprehending visual consciousness, by way of not apprehending auditory consciousness, by way of not apprehending olfactory consciousness, by way of not apprehending gustatory consciousness, by way of not apprehending tactile consciousness, and by way of not apprehending mental consciousness; by way of not apprehending visually compounded sensory contact, by way of not apprehending aurally compounded sensory contact, by way of not apprehending nasally compounded sensory contact, by way of not apprehending lingually compounded sensory contact, by way of not apprehending corporeally compounded sensory contact, and by way of not apprehending mentally compounded sensory contact; by way of not apprehending feelings conditioned by visually compounded sensory contact, by way of not apprehending feelings conditioned by aurally compounded sensory contact, by way of not apprehending feelings conditioned by nasally compounded sensory contact, by way of not apprehending feelings conditioned by lingually compounded sensory contact, by way of not apprehending feelings conditioned by corporeally compounded sensory contact, and by way of not apprehending feelings conditioned by mentally compounded sensory contact; by way of not apprehending the earth element, by way of not apprehending the water element, by way of not apprehending the fire element, [F.24.a] by way of not apprehending the wind element, by way of not apprehending the space element, and by way of not apprehending the consciousness element; by way of not apprehending ignorance, by way of not apprehending formative predispositions, by way of not apprehending consciousness, by way of not apprehending name and form, by way of not apprehending the six sense fields, by way of not apprehending sensory contact, by way of not apprehending sensation, by way of not apprehending craving, by way of not apprehending grasping, by way of not apprehending the rebirth process, by way of not apprehending birth, and by way of not apprehending aging and death; by way of not apprehending the perfection of generosity, by way of not apprehending the perfection of ethical discipline, by way of not apprehending the perfection of tolerance, by way of not apprehending the perfection of perseverance, by way of not apprehending the perfection of meditative concentration, and by way of not apprehending the perfection of wisdom; by way of not apprehending the emptiness of internal phenomena, by way of not apprehending the emptiness of external phenomena, by way of not apprehending the emptiness of external and internal phenomena, by way of not apprehending the emptiness of emptiness, by way of not apprehending the emptiness of great extent, by way of not apprehending the emptiness of ultimate reality, by way of not apprehending the emptiness of conditioned phenomena, by way of not apprehending the emptiness of unconditioned phenomena, by way of not apprehending the emptiness of the unlimited, by way of not apprehending the emptiness of that which has neither beginning nor end, by way of not apprehending the emptiness of nonexclusion, by way of not apprehending the emptiness of inherent nature, by way of not apprehending the emptiness of all phenomena, by way of not apprehending the emptiness of intrinsic defining characteristics, by way of not apprehending [F.24.b] the emptiness of that which cannot be apprehended, by way of not apprehending the emptiness of nonentities, by way of not apprehending the emptiness of essential nature, and by way of not apprehending the emptiness of an essential nature of nonentities; by way of not apprehending the applications of mindfulness, by way of not apprehending the correct exertions, by way of not apprehending the supports for miraculous ability, by way of not apprehending the faculties, by way of not apprehending the powers, by way of not apprehending the branches of enlightenment, and by way of not apprehending the path; and by way of not apprehending the truths of the noble ones, by way of not apprehending the meditative concentrations, by way of not apprehending the immeasurable attitudes, by way of not apprehending the formless absorptions, by way of not apprehending the liberations, by way of not apprehending the serial steps of meditative absorption, by way of not apprehending the emptiness, signlessness, and wishlessness gateways to liberation, by way of not apprehending the extrasensory powers, by way of not apprehending the meditative stabilities, by way of not apprehending the dhāraṇī gateways, by way of not apprehending the powers of the tathāgatas, by way of not apprehending the fearlessnesses, by way of not apprehending the kinds of exact knowledge, by way of not apprehending great loving kindness, by way of not apprehending great compassion, by way of not apprehending the distinct qualities of the buddhas, by way of not apprehending knowledge of all the dharmas, by way of not apprehending the knowledge of the aspects of the path, and by way of not apprehending all-aspect omniscience. [F.25.a] It is in that sort of way.”

15.­125

The venerable Śāradvatīputra then asked the venerable Subhūti, “Venerable Subhūti, why in this perfection of wisdom, by way of not apprehending anything, are the three vehicles extensively taught? Why is the mentor of bodhisattva great beings taught? Why is there a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, [F.25.b] the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas? Why are the ways bodhisattva great beings play with their extrasensory powers and miraculous abilities also taught, and therefore why will bodhisattva great beings practice the perfection of wisdom and take birth miraculously, and their extrasensory powers know no decline? Why will they go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—become complete, and the continuity of any Dharma that they will hear from those lord buddhas never be interrupted up until they have attained all-aspect omniscience? Why will they always be in a meditative absorption by way of being without distraction and without meditative absorption? And why, by way of not apprehending anything, will they be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane?”

15.­126

The venerable Subhūti [F.26.a] replied to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, it is because of the emptiness of internal phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of external phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of external and internal phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of emptiness that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of great extent that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of ultimate reality that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of conditioned phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of unconditioned phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of the unlimited that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of that which has neither beginning nor end that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of nonexclusion that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of inherent nature that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of all phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of intrinsic defining characteristics that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of that which cannot be apprehended that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of nonentities that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of essential nature that the three vehicles are extensively taught by way of not apprehending anything; and it is because of the emptiness of an essential nature [F.26.b] of nonentities that the three vehicles are extensively taught by way of not apprehending anything.

15.­127

“It is because of the emptiness of internal phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [F.27.a] of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­128

“It is because of the emptiness of external phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that [F.27.b] is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers [F.28.a] and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption mode by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­129

“It is because of the emptiness of external and internal phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [F.28.b] the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which [F.29.a] they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­130

“It is because of the emptiness of emptiness that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, [F.29.b] the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear [F.30.a] from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­131

“It is because of the emptiness of great extent that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four [F.30.b] correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. [F.31.a] Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane. [B3]

15.­132

“It is because of the emptiness of ultimate reality that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, [F.31.b] the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is [F.32.a] uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­133

“It is because of the emptiness of conditioned phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of [F.32.b] meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­134

“It is because of the emptiness of [F.33.a] unconditioned phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great [F.33.b] loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­135

“It is because of the emptiness of the unlimited that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of [F.34.a] tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings [F.34.b] will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires distinguished speech that is elevated above the mundane.

15.­136

“It is because of the emptiness of that which has neither beginning nor end that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned [F.35.a] phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those [F.35.b] roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­137

“It is because of the emptiness of nonexclusion that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining [F.36.a] characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear [F.36.b] from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­138

“It is because of the emptiness of inherent nature that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications [F.37.a] of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. [F.37.b] They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­139

“It is because of the emptiness of all phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, [F.38.a] the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, [F.38.b] inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­140

“It is because of the emptiness of intrinsic defining characteristics that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, [F.39.a] the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the [F.39.b] mundane.

15.­141

“It is because of the emptiness of that which cannot be apprehended that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, [F.40.a] the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­142

“It is because of the emptiness of nonentities that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, [F.40.b] from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the [F.41.a] eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­143

“It is because of the emptiness of essential nature that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, [F.41.b] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous [F.42.a] abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­144

“It is because of the emptiness of an essential nature of nonentities that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment‍—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the [F.42.b] perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught‍—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth [F.43.a] miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue‍—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas‍—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.

15.­145

This completes the fifteenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.” [B4]

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.
b.

Bibliography

Primary Sources in Tibetan and Sanskrit

shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25: (’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.

shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śata­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. 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, vols. 14–25.

Śatasāhasrikā prajñāpāramitā [The Perfection of Wisdom in One Hundred Thousand Lines]. Sanskrit texts based on Ghoṣa, Pratāpacandra, Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14 (chapters 1–12); and on Kimura, Takayasu, Śatasāhasrikā prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009–14. Available as e-texts, Part I and Part II, on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

The Larger Prajñā­pāramitā. Sanskrit edition (mostly according to the Gilgit manuscript GBM 175–675, folios 1–27) from Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñā­pāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

The Larger Prajñā­pāramitā. Sanskrit edition (Gilgit manuscript folios 202.a.5–205.a.12, GBM 571.5–577.12) from Yoke Meei Choong, Zum Problem der Leerheit (śūnyatā) in der Prajñā­pāramitā, Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Secondary References in Tibetan and Sanskrit

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. 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, vols. 26–28.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines, the “eight-chapter” (le’u brgyad ma) Tengyur version]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.b–ca.342.a.

Pañca­viṃśati­sāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1–1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Ki.}

Pañca­viṃśati­sāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Dt.nn}

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).

Aṣṭasāhasrikā prajñā­pāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Sanskrit text based on the edition by P. L. Vaidya, in Buddhist Sanskrit Texts, vol. 4. Darbhanga: The Mithila Institute, 1960. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Daṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa rgya cher ’grel pa (Śatasāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā) [“An Extensive Commentary on The Perfection of Wisdom in One Hundred Thousand Lines”], Toh 3807, Degé Tengyur vols. 91–92. Also in Tengyur Pedurma (TPD) (bstan ’gyur [dpe bsdur ma]), [Comparative Edition of the Tengyur], 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). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 54 (TPD 54), pp. 627–1439, and vol. 55, pp. 2–550.

Denkarma (ldan dkar ma; pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.

Alaksha Tendar (a lag sha bstan dar). shes rab snying po’i ’grel pa don gsal nor bu’i ’od. sku ’bum: sku ’bum byams pa gling. http://purl.bdrc.io/resource/W7303. [BDRC bdr:W7303]. For translation see Lopez 1988.

Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In gsung ’bum/_rin chen grub/ zhol par ma/ ldi lir bskyar par brgyab pa/ [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.

Chomden Rigpai Raltri (bcom ldan rig pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od. BDRC MW1CZ1041 (scanned dbu med MS from Drépung) and MW00EGS1017426 (modern computerized version).

Dolpopa (dol po pa shes rab rgyal mtshan). ’bum rdzogs ldan lugs kyi bshad pa. Jo nang dpe tshogs 43. Beijing: mi rigs dpe skrun khang, 2014. http://purl.bdrc.io/resource/W8LS18973 . [BDRC bdr:W8LS18973].

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]

Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.

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).

Secondary References in English and Other Languages

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Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgata­mahā­karuṇā­nirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.

Choong, Yoke Meei. Zum Problem der Leerheit (śūnyatā) in der Prajñāpāramitā. Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33.

Conze, Edward (1962). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 50 to 55 corresponding to the 5th Abhisamaya. SOR 26. Rome: ISMEO, 1962.

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Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. London: Routledge & Kegan Paul, 1932. Reprinted Delhi: Motilal Banarsidass, 1970.

Dharmachakra Translation Committee, trans. (2019a). The Jewel Cloud (Ratnamegha, Toh 231). 84000: Translating the Words of the Buddha, 2019.

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Martin [Yerushalmi], Dan. “1,200-year-old Perfection of Wisdom Uncovered in Drepung.” Tibeto-Logic (blog). Posted July 7, 2012.

Negi, J.S., ed. Tibetan Sanskrit Dictionary (bod skad dang legs sbyar gyi tshig mdzod chen mo). 16 vols. Sarnath: Central Institute of Higher Tibetan Studies, 1993–2005.

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Ngawang Zangpo, trans. Jamgön Kongtrul, The Treasury of Knowledge (Books Two, Three, and Four): Buddhism’s Journey to Tibet. Ithaca, NY: Snow Lion Publications, 2010.

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84000. The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh8/UT22084-014-001-chapter-15.Copy
84000. The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). Translated by Gareth Sparham, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh8/UT22084-014-001-chapter-15.Copy
84000. (2024) The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). (Gareth Sparham, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh8/UT22084-014-001-chapter-15.Copy
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