co.

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.


ac.­2

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
6.

Chapter 6

6.­1

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

T3808
6.­2

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are at peace, they are engaging with a mental image. [F.63.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are not void, they are engaging with a mental image.

6.­3

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that [F.63.b] feelings are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are not void, they are engaging with a mental image.

6.­4

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.64.a] they engage unskillfully with the notion that perceptions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are not void, they are engaging with a mental image.

6.­5

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.64.b] the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not void, they are engaging with a mental image.

6.­6

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.65.a] the perfection of wisdom, they engage unskillfully with the notion that consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.65.b] that consciousness is not void, they are engaging with a mental image.

6.­7

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are void, [F.66.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are not void, they are engaging with a mental image.

6.­8

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.66.b] that the ears are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are not void, they are engaging with a mental image.

6.­9

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage [F.67.a] unskillfully with the notion that the nose is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is not void, they are engaging with a mental image.

6.­10

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is self, they are engaging with a mental image. Blessed [F.67.b] Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is not void, they are engaging with a mental image.

6.­11

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.68.a] they engage unskillfully with the notion that the body is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is not void, they are engaging with a mental image.

6.­12

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is self, [F.68.b] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is not void, they are engaging with a mental image.

6.­13

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.69.a] practice the perfection of wisdom, they engage unskillfully with the notion that sights are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are not void, they are engaging with a mental image.

6.­14

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are happiness, they are engaging with a mental image. Blessed Lord, if, [F.69.b] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are not void, they are engaging with a mental image.

6.­15

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.70.a] practice the perfection of wisdom, they engage unskillfully with the notion that odors are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are not void, they are engaging with a mental image.

6.­16

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.70.b] with the notion that tastes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are not void, they are engaging with a mental image.

6.­17

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are permanent, they are engaging with a mental image. Blessed [F.71.a] Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are not void, they are engaging with a mental image. [F.71.b]

6.­18

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.72.a] with the notion that mental phenomena are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are not void, they are engaging with a mental image.

6.­19

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is at peace, [F.72.b] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is not void, they are engaging with a mental image.

6.­20

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.73.a] practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is not void, they are engaging with a mental image.

6.­21

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness [F.73.b] is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is not void, they are engaging with a mental image.

6.­22

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is impermanent, they are engaging with a mental image. [F.74.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that gustatory consciousness is not void, they are engaging with a mental image. [F.74.b] [B6]

6.­23

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.75.a] the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tactile consciousness is not void, they are engaging with a mental image.

6.­24

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is self, they are engaging with a mental image. [F.75.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental consciousness is not void, they are engaging with a mental image.

6.­25

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is happiness, they are engaging [F.76.a] with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visually compounded sensory contact is not void, they are engaging with a mental image.

6.­26

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact [F.76.b] is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is void, [F.77.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aurally compounded sensory contact is not void, they are engaging with a mental image.

6.­27

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is at peace, they are engaging with a mental image. [F.77.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that nasally compounded sensory contact is not void, they are engaging with a mental image.

6.­28

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.78.a] practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that lingually compounded sensory contact is not void, they are engaging with a mental image.

6.­29

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.78.b] with the notion that corporeally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that corporeally compounded sensory contact is not void, they are engaging with a mental image.

6.­30

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact [F.79.a] is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mentally compounded sensory contact is not void, [F.79.b] they are engaging with a mental image.

6.­31

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.80.a] with the notion that feelings conditioned by visually compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by visually compounded sensory contact are not void, they are engaging with a mental image.

6.­32

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.80.b] practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by aurally compounded sensory contact are not void, they are engaging with a mental image.

6.­33

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.81.a] they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by nasally compounded sensory contact are not void, they are engaging with a mental image.

6.­34

“Blessed Lord, [F.81.b] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are not at peace, [F.82.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by lingually compounded sensory contact are not void, they are engaging with a mental image.

6.­35

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, [F.82.b] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by corporeally compounded sensory contact are not void, they are engaging with a mental image.

6.­36

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.83.a] the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings conditioned by mentally compounded sensory contact are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.83.b] that feelings conditioned by mentally compounded sensory contact are not void, they are engaging with a mental image.

6.­37

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is not at peace, they are engaging with a mental image. Blessed Lord, [F.84.a] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the earth element is not void, they are engaging with a mental image.

6.­38

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.84.b] practice the perfection of wisdom, they engage unskillfully with the notion that the water element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the water element is not void, they are engaging with a mental image.

6.­39

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is self, they are engaging with a mental image. Blessed Lord, if, when [F.85.a] bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fire element is not void, they are engaging with a mental image.

6.­40

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element [F.85.b] is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the wind element is not void, they are engaging with a mental image.

6.­41

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the [F.86.a] perfection of wisdom, they engage unskillfully with the notion that the space element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the space element is not void, they are engaging with a mental image.

6.­42

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element [F.86.b] is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is void, [F.87.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the consciousness element is not void, they are engaging with a mental image. [B7]

6.­43

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.87.b] they engage unskillfully with the notion that ignorance is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that ignorance is not void, they are engaging with a mental image.

6.­44

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.88.a] practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not void, they are engaging with a mental image.

6.­45

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.88.b] they engage unskillfully with the notion that consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not void, they are engaging with a mental image.

6.­46

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are impermanent, they are engaging with a mental image. Blessed Lord, [F.89.a] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that name and form are not void, they are engaging with a mental image.

6.­47

“Blessed Lord, if, when bodhisattva great beings [F.89.b] practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.90.a] with the notion that the six sense fields are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the six sense fields are not void, they are engaging with a mental image.

6.­48

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.90.b] practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensory contact is not void, they are engaging with a mental image.

6.­49

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice [F.91.a] the perfection of wisdom, they engage unskillfully with the notion that sensation is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sensation is not void, they are engaging with a mental image.

6.­50

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.91.b] practice the perfection of wisdom, they engage unskillfully with the notion that craving is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that craving is not void, they are engaging with a mental image.

6.­51

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.92.a] practice the perfection of wisdom, they engage unskillfully with the notion that grasping is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that grasping is not void, they are engaging with a mental image.

6.­52

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is happiness, they are engaging [F.92.b] with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the rebirth process is not void, they are engaging with a mental image.

6.­53

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.93.a] they engage unskillfully with the notion that birth is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that birth is not void, they are engaging with a mental image.

6.­54

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.93.b] they engage unskillfully with the notion that aging and death are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that aging and death are not void, [F.94.a] they are engaging with a mental image.

6.­55

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.94.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of generosity is not void, they are engaging with a mental image.

6.­56

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the [F.95.a] perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of ethical discipline is not void, they are engaging with a mental image.

6.­57

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is suffering, they are engaging with a mental image. Blessed Lord, if, [F.95.b] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of tolerance is not void, they are engaging with a mental image.

6.­58

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.96.a] practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of perseverance is not void, they are engaging with a mental image.

6.­59

“Blessed Lord, if, [F.96.b] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is not at peace, [F.97.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of meditative concentration is not void, they are engaging with a mental image.

6.­60

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom [F.97.b] is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the perfection of wisdom is not void, they are engaging with a mental image.

6.­61

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena [F.98.a] is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of internal phenomena is not void, they are engaging with a mental image.

6.­62

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is impermanent, they are engaging with a mental image. [F.98.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external phenomena is not void, they are engaging with a mental image.

6.­63

“Blessed Lord, if, when bodhisattva great beings practice [F.99.a] the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.99.b] that the emptiness of external and internal phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of external and internal phenomena is not void, they are engaging with a mental image.

6.­64

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is at peace, they are engaging with a mental image. [F.100.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of emptiness is not void, they are engaging with a mental image.

6.­65

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is self, they are engaging with a mental image. [F.100.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of great extent is not void, they are engaging with a mental image.

6.­66

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is happiness, they are engaging with a mental image. [F.101.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of ultimate reality is not void, they are engaging with a mental image. [B8]

6.­67

“Blessed Lord, if, when bodhisattva [F.101.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, [F.102.a] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of conditioned phenomena is not void, they are engaging with a mental image.

6.­68

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is nonself, [F.102.b] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of unconditioned phenomena is not void, they are engaging with a mental image.

6.­69

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.103.a] they engage unskillfully with the notion that the emptiness of the unlimited is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of the unlimited is not void, they are engaging with a mental image.

6.­70

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.103.b] that the emptiness of that which has neither beginning nor end is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.104.a] practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which has neither beginning nor end is not void, they are engaging with a mental image.

6.­71

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is nonself, they are engaging with a mental image. [F.104.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonexclusion is not void, they are engaging with a mental image.

6.­72

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is suffering, they are engaging with a mental image. [F.105.a] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of inherent nature is not void, they are engaging with a mental image.

6.­73

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is impermanent, they are engaging with a mental image. [F.105.b] Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of all phenomena [F.106.a] is not void, they are engaging with a mental image.

6.­74

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics [F.106.b] is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of intrinsic defining characteristics is not void, they are engaging with a mental image.

6.­75

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is nonself, [F.107.a] they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of that which cannot be apprehended is not void, they are engaging with a mental image.

6.­76

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.107.b] that the emptiness of nonentities is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of nonentities is not void, they are engaging with a mental image.

6.­77

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.108.a] they engage unskillfully with the notion that the emptiness of essential nature is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of essential nature is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage [F.108.b] unskillfully with the notion that the emptiness of essential nature is not void, they are engaging with a mental image.

6.­78

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.109.a] practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness of an essential nature of nonentities is not void, they are engaging with a mental image.

6.­79

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness [F.109.b] are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the applications of mindfulness are not void, they are engaging with a mental image.

6.­80

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.110.a] they engage unskillfully with the notion that the correct exertions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the correct exertions are not void, they are engaging with a mental image.

6.­81

“Blessed Lord, if, [F.110.b] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are not at peace, they are engaging with a mental image. Blessed Lord, [F.111.a] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the supports for miraculous ability are not void, they are engaging with a mental image.

6.­82

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are nonself, they are engaging with a mental image. Blessed Lord, [F.111.b] if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the faculties are not void, they are engaging with a mental image.

6.­83

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage [F.112.a] unskillfully with the notion that the powers are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the powers are not void, they are engaging with a mental image.

6.­84

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion [F.112.b] that the branches of enlightenment are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the branches of enlightenment are not void, they are engaging with a mental image.

6.­85

“Blessed Lord, if, when bodhisattva great beings [F.113.a] practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.113.b] with the notion that the noble eightfold path is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the noble eightfold path is not void, they are engaging with a mental image [B9]

6.­86

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones [F.114.a] are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the truths of the noble ones are not void, they are engaging with a mental image.

6.­87

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the [F.114.b] perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative concentrations are not void, they are engaging with a mental image.

6.­88

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.115.a] they engage unskillfully with the notion that the immeasurable attitudes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.115.b] practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the immeasurable attitudes are not void, they are engaging with a mental image.

6.­89

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions [F.116.a] are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the formless absorptions are not void, they are engaging with a mental image.

6.­90

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.116.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the liberations are not void, they are engaging with a mental image.

6.­91

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.117.a] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.117.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nine serial steps of meditative absorption are not void, they are engaging with a mental image.

6.­92

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation [F.118.a] are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not void, they are engaging with a mental image.

6.­93

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.118.b] practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are void, they are engaging with a mental image. Blessed Lord, if, [F.119.a] when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the extrasensory powers are not void, they are engaging with a mental image.

6.­94

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.119.b] practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities are not void, they are engaging with a mental image.

6.­95

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.120.a] practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the dhāraṇī gateways are not void, they are engaging with a mental image.

6.­96

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva [F.120.b] great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ten powers of the tathāgatas are not void, they are engaging with a mental image.

6.­97

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are permanent, they are engaging with a mental image. Blessed [F.121.a] Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses [F.121.b] are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the fearlessnesses are not void, they are engaging with a mental image.

6.­98

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.122.a] they engage unskillfully with the notion that the kinds of exact knowledge are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the kinds of exact knowledge are not void, they are engaging with a mental image.

6.­99

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings [F.122.b] practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that great compassion is not void, they are engaging with a mental image.

6.­100

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, [F.123.a] they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eighteen distinct qualities of the buddhas are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully [F.123.b] with the notion that the eighteen distinct qualities of the buddhas are not void, they are engaging with a mental image. [B10]

6.­101

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage with the notion ‘I am practicing the perfection of wisdom,’ they are practicing with a referent. Those bodhisattva great beings are engaging with a mental image. Blessed Lord, if bodhisattva great beings engage with the notion ‘Those who practice in that manner are practicing the perfection of wisdom. They are cultivating the perfection of wisdom,’ they are also engaging with mental images. One should know those bodhisattva great beings lack skillful means.”

T3808
6.­102

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, how should one know that this is the bodhisattva great beings’ lack of skillful means?”

6.­103

“Venerable Śāradvatīputra,” replied Subhūti, “if, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess physical forms,296 because of being intent on, perceiving, and possessing physical forms they engage in the conditioning of physical forms. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva [F.124.a] great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings, because of being intent on, perceiving, and possessing feelings they engage in the conditioning of feelings. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess perceptions, because of being intent on, perceiving, and possessing perceptions they engage in the conditioning of perceptions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess formative predispositions, because of being intent on, perceiving, and possessing formative predispositions they engage in the conditioning of formative predispositions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess consciousness, because of being intent on, perceiving, and possessing consciousness they engage in the conditioning of consciousness. [F.124.b] I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

T3808
6.­104

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eyes, because of being intent on, perceiving, and possessing the eyes they engage in the conditioning of the eyes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the ears, because of being intent on, perceiving, and possessing the ears they engage in the conditioning of the ears. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the nose, because of being intent on, perceiving, and possessing the nose they engage in the conditioning of the nose. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. [F.125.a] If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the tongue, because of being intent on, perceiving, and possessing the tongue they engage in the conditioning of the tongue. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the body, because of being intent on, perceiving, and possessing the body they engage in the conditioning of the body. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the mental faculty, because of being intent on, perceiving, and possessing the mental faculty they engage in the conditioning of the mental faculty. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­105

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sights, because of being intent on, [F.125.b] perceiving, and possessing sights they engage in the conditioning of sights. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sounds, because of being intent on, perceiving, and possessing sounds they engage in the conditioning of sounds. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess odors, because of being intent on, perceiving, and possessing odors they engage in the conditioning of odors. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess tastes, because of being intent on, perceiving, and possessing tastes they engage in the conditioning of tastes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released [F.126.a] from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess tangibles, because of being intent on, perceiving, and possessing tangibles they engage in the conditioning of tangibles. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mental phenomena, because of being intent on, perceiving, and possessing phenomena they engage in the conditioning of mental phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­106

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess visual consciousness, because of being intent on, perceiving, and possessing visual consciousness they engage in the conditioning of visual consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice [F.126.b] the perfection of wisdom, they are intent on, perceive, and possess auditory consciousness, because of being intent on, perceiving, and possessing auditory consciousness they engage in the conditioning of auditory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess olfactory consciousness, because of being intent on, perceiving, and possessing olfactory consciousness they engage in the conditioning of olfactory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess gustatory consciousness, because of being intent on, perceiving, and possessing gustatory consciousness they engage in the conditioning of gustatory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, [F.127.a] perceive, and possess tactile consciousness, because of being intent on, perceiving, and possessing tactile consciousness they engage in the conditioning of tactile consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mental consciousness, because of being intent on, perceiving, and possessing mental consciousness they engage in the conditioning of mental consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­107

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess visually compounded sensory contact, because of being intent on, perceiving, and possessing visually compounded sensory contact they engage in the conditioning of visually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, [F.127.b] and possess aurally compounded sensory contact, because of being intent on, perceiving, and possessing aurally compounded sensory contact they engage in the conditioning of aurally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess nasally compounded sensory contact, because of being intent on, perceiving, and possessing nasally compounded sensory contact they engage in the conditioning of nasally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess lingually compounded sensory contact, because of being intent on, perceiving, and possessing lingually compounded sensory contact they engage in the conditioning of lingually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess corporeally compounded sensory contact, because of being intent on, perceiving, [F.128.a] and possessing corporeally compounded sensory contact they engage in the conditioning of corporeally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mentally compounded sensory contact, because of being intent on, perceiving, and possessing mentally compounded sensory contact they engage in the conditioning of mentally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­108

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by visually compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by visually compounded sensory contact they engage in the conditioning of feelings conditioned by visually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by aurally compounded sensory contact, because of being intent on, [F.128.b] perceiving, and possessing feelings conditioned by aurally compounded sensory contact they engage in the conditioning of feelings conditioned by aurally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by nasally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by nasally compounded sensory contact they engage in the conditioning of feelings conditioned by nasally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by lingually compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by lingually compounded sensory contact they engage in the conditioning of feelings conditioned by lingually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, [F.129.a] perceive, and possess feelings conditioned by corporeally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by corporeally compounded sensory contact they engage in the conditioning of feelings conditioned by corporeally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by mentally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by mentally compounded sensory contact they engage in the conditioning of feelings conditioned by mentally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­109

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the earth element, because of being intent on, perceiving, and possessing the earth element they engage in the conditioning of the earth element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess [F.129.b] the water element, because of being intent on, perceiving, and possessing the water element they engage in the conditioning of the water element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the fire element, because of being intent on, perceiving, and possessing the fire element they engage in the conditioning of the fire element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the wind element, because of being intent on, perceiving, and possessing the wind element they engage in the conditioning of the wind element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the space element, because of being intent on, perceiving, and possessing the space element they engage in the conditioning of the space element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, [F.130.a] suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the consciousness element, because of being intent on, perceiving, and possessing the consciousness element they engage in the conditioning of the consciousness element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­110

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess ignorance, because of being intent on, perceiving, and possessing ignorance they engage in the conditioning of ignorance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess formative predispositions, because of being intent on, perceiving, and possessing formative predispositions they engage in the conditioning of formative predispositions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. [F.130.b] If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess consciousness, because of being intent on, perceiving, and possessing consciousness they engage in the conditioning of consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess name and form, because of being intent on, perceiving, and possessing name and form they engage in the conditioning of name and form. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the six sense fields, because of being intent on, perceiving, and possessing the six sense fields they engage in the conditioning of the six sense fields. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sensory contact, because of being intent on, [F.131.a] perceiving, and possessing sensory contact they engage in the conditioning of sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sensation, because of being intent on, perceiving, and possessing sensation they engage in the conditioning of sensation. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess craving, because of being intent on, perceiving, and possessing craving they engage in the conditioning of craving. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess grasping, because of being intent on, perceiving, and possessing grasping they engage in the conditioning of grasping. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released [F.131.b] from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the rebirth process, because of being intent on, perceiving, and possessing the rebirth process they engage in the conditioning of the rebirth process. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess birth, because of being intent on, perceiving, and possessing birth they engage in the conditioning of birth. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess aging and death, because of being intent on, perceiving, and possessing aging and death they engage in the conditioning of aging and death. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­111

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of generosity, because of being intent on, perceiving, and possessing the perfection of generosity they engage in the conditioning of the perfection [F.132.a] of generosity. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of ethical discipline, because of being intent on, perceiving, and possessing the perfection of ethical discipline they engage in the conditioning of the perfection of ethical discipline. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of tolerance, because of being intent on, perceiving, and possessing the perfection of tolerance they engage in the conditioning of the perfection of tolerance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of perseverance, because of being intent on, perceiving, and possessing the perfection of perseverance they engage in the conditioning of the perfection of perseverance. I say that they [F.132.b] will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of meditative concentration, because of being intent on, perceiving, and possessing the perfection of meditative concentration they engage in the conditioning of the perfection of meditative concentration. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of wisdom, because of being intent on, perceiving, and possessing the perfection of wisdom they engage in the conditioning of the perfection of wisdom. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­112

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of internal phenomena, because of being intent on, perceiving, and possessing the emptiness of internal phenomena they engage in the conditioning of the emptiness of internal phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, [F.133.a] and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of external phenomena, because of being intent on, perceiving, and possessing the emptiness of external phenomena they engage in the conditioning of the emptiness of external phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of external and internal phenomena, because of being intent on, perceiving, and possessing the emptiness of external and internal phenomena they engage in the conditioning of the emptiness of external and internal phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of emptiness, because of being intent on, perceiving, and possessing the emptiness of emptiness they engage in the conditioning of the emptiness of emptiness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings [F.133.b] practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of great extent, because of being intent on, perceiving, and possessing the emptiness of great extent they engage in the conditioning of the emptiness of great extent. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of ultimate reality, because of being intent on, perceiving, and possessing the emptiness of ultimate reality they engage in the conditioning of the emptiness of ultimate reality. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of conditioned phenomena, because of being intent on, perceiving, and possessing the emptiness of conditioned phenomena they engage in the conditioning of the emptiness of conditioned phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of unconditioned phenomena, because of being intent on, perceiving, [F.134.a] and possessing the emptiness of unconditioned phenomena they engage in the conditioning of the emptiness of unconditioned phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of the unlimited, because of being intent on, perceiving, and possessing the emptiness of the unlimited they engage in the conditioning of the emptiness of the unlimited. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of that which has neither beginning nor end, because of being intent on, perceiving, and possessing the emptiness of that which has neither beginning nor end they engage in the conditioning of the emptiness of that which has neither beginning nor end. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of nonexclusion, because of being intent on, [F.134.b] perceiving, and possessing the emptiness of nonexclusion they engage in the conditioning of the emptiness of nonexclusion. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of inherent nature, because of being intent on, perceiving, and possessing the emptiness of inherent nature they engage in the conditioning of the emptiness of inherent nature. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of all phenomena, because of being intent on, perceiving, and possessing the emptiness of all phenomena they engage in the conditioning of the emptiness of all phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of intrinsic defining characteristics, because of being intent on, perceiving, and possessing the emptiness of intrinsic defining characteristics they engage in the conditioning of [F.135.a] the emptiness of intrinsic defining characteristics. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of that which cannot be apprehended, because of being intent on, perceiving, and possessing the emptiness of that which cannot be apprehended they engage in the conditioning of the emptiness of that which cannot be apprehended. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of nonentities, because of being intent on, perceiving, and possessing the emptiness of nonentities they engage in the conditioning of the emptiness of nonentities. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of essential nature, because of being intent on, perceiving, and possessing the emptiness of essential nature they engage in the conditioning of the emptiness of essential nature. I say that they will not be released from birth, aging, sickness, death, [F.135.b] sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of an essential nature of nonentities, because of being intent on, perceiving, and possessing the emptiness of an essential nature of nonentities they engage in the conditioning of the emptiness of an essential nature of nonentities. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­113

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four applications of mindfulness, because of being intent on, perceiving, and possessing the applications of mindfulness they engage in the conditioning of the applications of mindfulness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four correct exertions, because of being intent on, perceiving, and possessing the correct exertions they engage in the conditioning of the correct exertions. I say that they will not be released from birth, aging, sickness, death, [F.136.a] sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four supports for miraculous ability, because of being intent on, perceiving, and possessing the supports for miraculous ability they engage in the conditioning of the supports for miraculous ability. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the five faculties, because of being intent on, perceiving, and possessing the faculties they engage in the conditioning of the faculties. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the five powers, because of being intent on, perceiving, and possessing the powers they engage in the conditioning of the powers. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; [F.136.b] they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the seven branches of enlightenment, because of being intent on, perceiving, and possessing the branches of enlightenment they engage in the conditioning of the branches of enlightenment. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the noble eightfold path, because of being intent on, perceiving, and possessing the noble eightfold path they engage in the conditioning of the noble eightfold path. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­114

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four truths of the noble ones, because of being intent on, perceiving, and possessing the truths of the noble ones they engage in the conditioning of the truths of the noble ones. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; [F.137.a] they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four meditative concentrations, because of being intent on, perceiving, and possessing the meditative concentrations they engage in the conditioning of the meditative concentrations. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four immeasurable attitudes, because of being intent on, perceiving, and possessing the immeasurable attitudes they engage in the conditioning of the immeasurable attitudes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four formless absorptions, because of being intent on, perceiving, and possessing the formless absorptions they engage in the conditioning of the formless absorptions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. [F.137.b] [B11]

6.­115

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eight liberations, because of being intent on, perceiving, and possessing the liberations they engage in the conditioning of the liberations. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the nine serial steps of meditative absorption, because of being intent on, perceiving, and possessing the serial steps of meditative absorption they engage in the conditioning of the serial steps of meditative absorption. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness, signlessness, and wishlessness gateways to liberation, because of being intent on, perceiving, and possessing the emptiness, signlessness, and wishlessness gateways to liberation they engage in the conditioning of the emptiness, signlessness, and wishlessness gateways to liberation. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, [F.138.a] suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the six extrasensory powers, because of being intent on, perceiving, and possessing the extrasensory powers they engage in the conditioning of the extrasensory powers. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­116

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eyes of flesh, because of being intent on, perceiving, and possessing the eyes of flesh they engage in the conditioning of the eyes of flesh. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of divine clairvoyance, because of being intent on, perceiving, and possessing the eye of divine clairvoyance they engage in the conditioning of the eye of divine clairvoyance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings [F.138.b] practice the perfection of wisdom, they are intent on, perceive, and possess the eye of wisdom, because of being intent on, perceiving, and possessing the eye of wisdom they engage in the conditioning of the eye of wisdom. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of the Dharma, because of being intent on, perceiving, and possessing the eye of the Dharma they engage in the conditioning of the eye of the Dharma. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of the buddhas, because of being intent on, perceiving, and possessing the eye of the buddhas they engage in the conditioning of the eye of the buddhas. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.

6.­117

“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the meditative stabilities, because of being intent on, perceiving, and possessing the meditative stabilities they engage [F.139.a] in the conditioning of the meditative stabilities. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the dhāraṇī gateways, because of being intent on, perceiving, and possessing the dhāraṇī gateways they engage in the conditioning of the dhāraṇī gateways. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the ten powers of the tathāgatas, because of being intent on, perceiving, and possessing the ten powers of the tathāgatas they engage in the conditioning of the powers of the tathāgatas. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four fearlessnesses, because of being intent on, perceiving, and possessing the fearlessnesses they engage in the conditioning of the fearlessnesses. I say that they will not be released from birth, aging, [F.139.b] sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the four kinds of exact knowledge, because of being intent on, perceiving, and possessing the kinds of exact knowledge they engage in the conditioning of the kinds of exact knowledge. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess great compassion, because of being intent on, perceiving, and possessing great compassion they engage in the conditioning of great compassion. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eighteen distinct qualities of the buddhas, because of being intent on, perceiving, and possessing the eighteen distinct qualities of the buddhas they engage in the conditioning of the distinct qualities of the buddhas. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released [F.140.a] from great suffering.

6.­118

“Venerable Śāradvatīputra, if bodhisattva great beings lack the good fortune to actualize297 even the level of the śrāvakas, or the level of the pratyekabuddhas, how could they possibly fully awaken in unsurpassed, perfect, complete enlightenment? That would be impossible. Venerable Śāradvatīputra, if bodhisattvas practice the perfection of wisdom in that manner, one should know them to be without skillful means.”

T3808
6.­119

“Venerable Subhūti, how do you know when bodhisattva great beings practicing the perfection of wisdom do possess skillful means?”

6.­120

“Venerable Śāradvatīputra,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom they do not engage with physical forms. They do not engage with mental images of physical forms.298 They do not engage with the notion that physical forms are permanent, do not engage with the notion that physical forms are impermanent, do not engage with the notion that physical forms are happiness, do not engage with the notion that physical forms are suffering, do not engage with the notion that physical forms are self, do not engage with the notion that physical forms are nonself, do not engage with the notion that physical forms are at peace, do not engage with the notion that physical forms are not at peace, do not engage with the notion that physical forms are empty, do not engage with the notion that physical forms are not empty, do not engage with the notion that physical forms have a sign, do not engage with the notion that physical forms are signless, do not engage with the notion that physical forms are with wishes, do not engage with the notion that physical forms are wishless, do not engage with the notion that physical forms are void, and do not engage with the notion that physical forms are not void. They do not engage with feelings. They do not engage with mental images of feelings. They do not engage with the notion that feelings are permanent, do not engage with the notion that feelings are impermanent, do not engage with the notion that feelings are happiness, do not engage with the notion that feelings are suffering, [F.140.b] do not engage with the notion that feelings are self, do not engage with the notion that feelings are nonself, do not engage with the notion that feelings are at peace, do not engage with the notion that feelings are not at peace, do not engage with the notion that feelings are empty, do not engage with the notion that feelings are not empty, do not engage with the notion that feelings have a sign, do not engage with the notion that feelings are signless, do not engage with the notion that feelings are with wishes, do not engage with the notion that feelings are wishless, do not engage with the notion that feelings are void, and do not engage with the notion that feelings are not void. They do not engage with perceptions. They do not engage with mental images of perceptions. They do not engage with the notion that perceptions are permanent, do not engage with the notion that perceptions are impermanent, do not engage with the notion that perceptions are happiness, do not engage with the notion that perceptions are suffering, do not engage with the notion that perceptions are self, do not engage with the notion that perceptions are nonself, do not engage with the notion that perceptions are at peace, do not engage with the notion that perceptions are not at peace, do not engage with the notion that perceptions are empty, do not engage with the notion that perceptions are not empty, do not engage with the notion that perceptions have a sign, do not engage with the notion that perceptions are signless, do not engage with the notion that perceptions are with wishes, do not engage with the notion that perceptions are wishless, do not engage with the notion that perceptions are void, and do not engage with the notion that perceptions are not void. They do not engage with formative predispositions. They do not engage with mental images of formative predispositions. They do not engage with the notion that formative predispositions are permanent, do not engage with the notion that formative predispositions are impermanent, do not engage with the notion that formative predispositions are happiness, do not engage with the notion that formative predispositions are suffering, do not engage with the notion that formative predispositions are self, do not engage with the notion that formative predispositions are nonself, do not engage with the notion that formative predispositions are at peace, do not engage with the notion that formative predispositions are not at peace, do not engage with the notion that formative predispositions are empty, do not engage with the notion that formative predispositions are not empty, do not engage with the notion that formative predispositions have a sign, do not engage with the notion that formative predispositions are signless, do not engage with the notion that formative predispositions are with wishes, do not engage with the notion that formative predispositions are wishless, [F.141.a] do not engage with the notion that formative predispositions are void, and do not engage with the notion that formative predispositions are not void. They do not engage with consciousness. They do not engage with mental images of consciousness. They do not engage with the notion that consciousness is permanent, do not engage with the notion that consciousness is impermanent, do not engage with the notion that consciousness is happiness, do not engage with the notion that consciousness is suffering, do not engage with the notion that consciousness is self, do not engage with the notion that consciousness is nonself, do not engage with the notion that consciousness is at peace, do not engage with the notion that consciousness is not at peace, do not engage with the notion that consciousness is empty, do not engage with the notion that consciousness is not empty, do not engage with the notion that consciousness has a sign, do not engage with the notion that consciousness is signless, do not engage with the notion that consciousness is with wishes, do not engage with the notion that consciousness is wishless, do not engage with the notion that consciousness is void, and do not engage with the notion that consciousness is not void.

T3808
6.­121

“They do not engage with the eyes. They do not engage with a mental image of the eyes. They do not engage with the notion that the eyes are permanent, do not engage with the notion that the eyes are impermanent, do not engage with the notion that the eyes are happiness, do not engage with the notion that the eyes are suffering, do not engage with the notion that the eyes are self, do not engage with the notion that the eyes are nonself, do not engage with the notion that the eyes are at peace, do not engage with the notion that the eyes are not at peace, do not engage with the notion that the eyes are empty, do not engage with the notion that the eyes are not empty, do not engage with the notion that the eyes have a sign, do not engage with the notion that the eyes are signless, do not engage with the notion that the eyes are with wishes, do not engage with the notion that the eyes are wishless, do not engage with the notion that the eyes are void, and do not engage with the notion that the eyes are not void. They do not engage with the ears. They do not engage with a mental image of the ears. They do not engage with the notion that the ears are permanent, [F.141.b] do not engage with the notion that the ears are impermanent, do not engage with the notion that the ears are happiness, do not engage with the notion that the ears are suffering, do not engage with the notion that the ears are self, do not engage with the notion that the ears are nonself, do not engage with the notion that the ears are at peace, do not engage with the notion that the ears are not at peace, do not engage with the notion that the ears are empty, do not engage with the notion that the ears are not empty, do not engage with the notion that the ears have a sign, do not engage with the notion that the ears are signless, do not engage with the notion that the ears are with wishes, do not engage with the notion that the ears are wishless, do not engage with the notion that the ears are void, and do not engage with the notion that the ears are not void. They do not engage with the nose. They do not engage with a mental image of the nose. They do not engage with the notion that the nose is permanent, do not engage with the notion that the nose is impermanent, do not engage with the notion that the nose is happiness, do not engage with the notion that the nose is suffering, do not engage with the notion that the nose is self, do not engage with the notion that the nose is nonself, do not engage with the notion that the nose is at peace, do not engage with the notion that the nose is not at peace, do not engage with the notion that the nose is empty, do not engage with the notion that the nose is not empty, do not engage with the notion that the nose has a sign, do not engage with the notion that the nose is signless, do not engage with the notion that the nose is with wishes, do not engage with the notion that the nose is wishless, do not engage with the notion that the nose is void, and do not engage with the notion that the nose is not void. They do not engage with the tongue. They do not engage with a mental image of the tongue. They do not engage with the notion that the tongue is permanent, do not engage with the notion that the tongue is impermanent, do not engage with the notion that the tongue is happiness, do not engage with the notion that the tongue is suffering, do not engage with the notion that the tongue is self, do not engage with the notion that the tongue is nonself, do not engage with the notion that the tongue is at peace, do not engage with the notion that the tongue is not at peace, do not engage with the notion that the tongue is empty, do not engage with the notion that the tongue is not empty, do not engage with the notion that the tongue has a sign, do not engage with the notion that the tongue is signless, do not engage with the notion that the tongue is with wishes, do not engage with the notion that the tongue is wishless, do not engage with the notion that the tongue is void, and do not engage with the notion that the tongue is not void. They do not engage with the body. They do not engage with a mental image of the body. [F.142.a] They do not engage with the notion that the body is permanent, do not engage with the notion that the body is impermanent, do not engage with the notion that the body is happiness, do not engage with the notion that the body is suffering, do not engage with the notion that the body is self, do not engage with the notion that the body is nonself, do not engage with the notion that the body is at peace, do not engage with the notion that the body is not at peace, do not engage with the notion that the body is empty, do not engage with the notion that the body is not empty, do not engage with the notion that the body has a sign, do not engage with the notion that the body is signless, do not engage with the notion that the body is with wishes, do not engage with the notion that the body is wishless, do not engage with the notion that the body is void, and do not engage with the notion that the body is not void. They do not engage with the mental faculty. They do not engage with a mental image of the mental faculty. They do not engage with the notion that the mental faculty is permanent, do not engage with the notion that the mental faculty is impermanent, do not engage with the notion that the mental faculty is happiness, do not engage with the notion that the mental faculty is suffering, do not engage with the notion that the mental faculty is self, do not engage with the notion that the mental faculty is nonself, do not engage with the notion that the mental faculty is at peace, do not engage with the notion that the mental faculty is not at peace, do not engage with the notion that the mental faculty is empty, do not engage with the notion that the mental faculty is not empty, do not engage with the notion that the mental faculty has a sign, do not engage with the notion that the mental faculty is signless, do not engage with the notion that the mental faculty is with wishes, do not engage with the notion that the mental faculty is wishless, do not engage with the notion that the mental faculty is void, and do not engage with the notion that the mental faculty is not void.

6.­122

“They do not engage with sights. They do not engage with mental images of sights. They do not engage with the notion that sights are permanent, do not engage with the notion that sights are impermanent, do not engage with the notion that sights are happiness, do not engage with the notion that sights are suffering, do not engage with the notion that sights are self, do not engage with the notion that sights are nonself, do not engage with the notion that sights are at peace, do not engage with the notion that sights are not at peace, do not engage with the notion that sights are empty, do not engage with the notion that sights are not empty, do not engage with the notion that sights have a sign, do not engage with the notion that sights [F.142.b] are signless, do not engage with the notion that sights are with wishes, do not engage with the notion that sights are wishless, do not engage with the notion that sights are void, and do not engage with the notion that sights are not void. They do not engage with sounds. They do not engage with mental images of sounds. They do not engage with the notion that sounds are permanent, do not engage with the notion that sounds are impermanent, do not engage with the notion that sounds are happiness, do not engage with the notion that sounds are suffering, do not engage with the notion that sounds are self, do not engage with the notion that sounds are nonself, do not engage with the notion that sounds are at peace, do not engage with the notion that sounds are not at peace, do not engage with the notion that sounds are empty, do not engage with the notion that sounds are not empty, do not engage with the notion that sounds have a sign, do not engage with the notion that sounds are signless, do not engage with the notion that sounds are with wishes, do not engage with the notion that sounds are wishless, do not engage with the notion that sounds are void, and do not engage with the notion that sounds are not void. They do not engage with odors. They do not engage with mental images of odors. They do not engage with the notion that odors are permanent, do not engage with the notion that odors are impermanent, do not engage with the notion that odors are happiness, do not engage with the notion that odors are suffering, do not engage with the notion that odors are self, do not engage with the notion that odors are nonself, do not engage with the notion that odors are at peace, do not engage with the notion that odors are not at peace, do not engage with the notion that odors are empty, do not engage with the notion that odors are not empty, do not engage with the notion that odors have a sign, do not engage with the notion that odors are signless, do not engage with the notion that odors are with wishes, do not engage with the notion that odors are wishless, do not engage with the notion that odors are void, and do not engage with the notion that odors are not void. They do not engage with tastes. They do not engage with mental images of tastes. They do not engage with the notion that tastes are permanent, do not engage with the notion that tastes are impermanent, do not engage with the notion that tastes are happiness, do not engage with the notion that tastes are suffering, do not engage with the notion that tastes are self, do not engage with the notion that tastes are nonself, do not engage with the notion that tastes are at peace, do not engage with the notion that tastes are not at peace, [F.143.a] do not engage with the notion that tastes are empty, do not engage with the notion that tastes are not empty, do not engage with the notion that tastes have a sign, do not engage with the notion that tastes are signless, do not engage with the notion that tastes are with wishes, do not engage with the notion that tastes are wishless, do not engage with the notion that tastes are void, and do not engage with the notion that tastes are not void. They do not engage with tangibles. They do not engage with mental images of tangibles. They do not engage with the notion that tangibles are permanent, do not engage with the notion that tangibles are impermanent, do not engage with the notion that tangibles are happiness, do not engage with the notion that tangibles are suffering, do not engage with the notion that tangibles are self, do not engage with the notion that tangibles are nonself, do not engage with the notion that tangibles are at peace, do not engage with the notion that tangibles are not at peace, do not engage with the notion that tangibles are empty, do not engage with the notion that tangibles are not empty, do not engage with the notion that tangibles have a sign, do not engage with the notion that tangibles are signless, do not engage with the notion that tangibles are with wishes, do not engage with the notion that tangibles are wishless, do not engage with the notion that tangibles are void, and do not engage with the notion that tangibles are not void. They do not engage with mental phenomena. They do not engage with mental images of mental phenomena. They do not engage with the notion that mental phenomena are permanent, do not engage with the notion that mental phenomena are impermanent, do not engage with the notion that mental phenomena are happiness, do not engage with the notion that mental phenomena are suffering, do not engage with the notion that mental phenomena are self, do not engage with the notion that mental phenomena are nonself, do not engage with the notion that mental phenomena are at peace, do not engage with the notion that mental phenomena are not at peace, do not engage with the notion that mental phenomena are empty, do not engage with the notion that mental phenomena are not empty, do not engage with the notion that mental phenomena have a sign, do not engage with the notion that mental phenomena are signless, do not engage with the notion that mental phenomena are with wishes, do not engage with the notion that mental phenomena are wishless, do not engage with the notion that mental phenomena are void, and do not engage with the notion that mental phenomena are not void.

6.­123

“They do not engage with the sensory element of the eyes.299 They do not engage with a mental image of the sensory element of the eyes. They do not engage with the notion that the sensory element of the eyes is permanent, do not engage with the notion that [F.143.b] the sensory element of the eyes is impermanent, do not engage with the notion that the sensory element of the eyes is happiness, do not engage with the notion that the sensory element of the eyes is suffering, do not engage with the notion that the sensory element of the eyes is self, do not engage with the notion that the sensory element of the eyes is nonself, do not engage with the notion that the sensory element of the eyes is at peace, do not engage with the notion that the sensory element of the eyes is not at peace, do not engage with the notion that the sensory element of the eyes is empty, do not engage with the notion that the sensory element of the eyes is not empty, do not engage with the notion that the sensory element of the eyes has a sign, do not engage with the notion that the sensory element of the eyes is signless, do not engage with the notion that the sensory element of the eyes is with wishes, do not engage with the notion that the sensory element of the eyes is wishless, do not engage with the notion that the sensory element of the eyes is void, and do not engage with the notion that the sensory element of the eyes is not void. They do not engage with the sensory element of sights. They do not engage with a mental image of the sensory element of sights. They do not engage with the notion that the sensory element of sights is permanent, do not engage with the notion that the sensory element of sights is impermanent, do not engage with the notion that the sensory element of sights is happiness, do not engage with the notion that the sensory element of sights is suffering, do not engage with the notion that the sensory element of sights is self, do not engage with the notion that the sensory element of sights is nonself, do not engage with the notion that the sensory element of sights is at peace, do not engage with the notion that the sensory element of sights is not at peace, do not engage with the notion that the sensory element of sights is empty, do not engage with the notion that the sensory element of sights is not empty, do not engage with the notion that the sensory element of sights has a sign, do not engage with the notion that the sensory element of sights is signless, do not engage with the notion that the sensory element of sights is with wishes, do not engage with the notion that the sensory element of sights is wishless, do not engage with the notion that the sensory element of sights is void, and do not engage with the notion that the sensory element of sights is not void. They do not engage with the sensory element of visual consciousness. They do not engage with a mental image of the sensory element of visual consciousness. They do not engage [F.144.a] with the notion that the sensory element of visual consciousness is permanent, do not engage with the notion that the sensory element of visual consciousness is impermanent, do not engage with the notion that the sensory element of visual consciousness is happiness, do not engage with the notion that the sensory element of visual consciousness is suffering, do not engage with the notion that the sensory element of visual consciousness is self, do not engage with the notion that the sensory element of visual consciousness is nonself, do not engage with the notion that the sensory element of visual consciousness is at peace, do not engage with the notion that the sensory element of visual consciousness is not at peace, do not engage with the notion that the sensory element of visual consciousness is empty, do not engage with the notion that the sensory element of visual consciousness is not empty, do not engage with the notion that the sensory element of visual consciousness has a sign, do not engage with the notion that the sensory element of visual consciousness is signless, do not engage with the notion that the sensory element of visual consciousness is with wishes, do not engage with the notion that the sensory element of visual consciousness is wishless, do not engage with the notion that the sensory element of visual consciousness is void, and do not engage with the notion that the sensory element of visual consciousness is not void.

6.­124

“They do not engage with the sensory element of the ears. They do not engage with a mental image of the sensory element of the ears. They do not engage with the notion that the sensory element of the ears is permanent, do not engage with the notion that the sensory element of the ears is impermanent, do not engage with the notion that the sensory element of the ears is happiness, do not engage with the notion that the sensory element of the ears is suffering, do not engage with the notion that the sensory element of the ears is self, do not engage with the notion that the sensory element of the ears is nonself, do not engage with the notion that the sensory element of the ears is at peace, do not engage with the notion that the sensory element of the ears is not at peace, do not engage with the notion that the sensory element of the ears is empty, do not engage with the notion that the sensory element of the ears is not empty, do not engage with the notion that the sensory element of the ears has a sign, do not engage with the notion that the sensory element of the ears is signless, do not engage with the notion that the sensory element of the ears is with wishes, do not engage with the notion that [F.144.b] the sensory element of the ears is wishless, do not engage with the notion that the sensory element of the ears is void, and do not engage with the notion that the sensory element of the ears is not void. They do not engage with the sensory element of sounds. They do not engage with a mental image of the sensory element of sounds. They do not engage with the notion that the sensory element of sounds is permanent, do not engage with the notion that the sensory element of sounds is impermanent, do not engage with the notion that the sensory element of sounds is happiness, do not engage with the notion that the sensory element of sounds is suffering, do not engage with the notion that the sensory element of sounds is self, do not engage with the notion that the sensory element of sounds is nonself, do not engage with the notion that the sensory element of sounds is at peace, do not engage with the notion that the sensory element of sounds is not at peace, do not engage with the notion that the sensory element of sounds is empty, do not engage with the notion that the sensory element of sounds is not empty, do not engage with the notion that the sensory element of sounds has a sign, do not engage with the notion that the sensory element of sounds is signless, do not engage with the notion that the sensory element of sounds is with wishes, do not engage with the notion that the sensory element of sounds is wishless, do not engage with the notion that the sensory element of sounds is void, and do not engage with the notion that the sensory element of sounds is not void. They do not engage with the sensory element of auditory consciousness. They do not engage with a mental image of the sensory element of auditory consciousness. They do not engage with the notion that the sensory element of auditory consciousness is permanent, do not engage with the notion that the sensory element of auditory consciousness is impermanent, do not engage with the notion that the sensory element of auditory consciousness is happiness, do not engage with the notion that the sensory element of auditory consciousness is suffering, do not engage with the notion that the sensory element of auditory consciousness is self, do not engage with the notion that the sensory element of auditory consciousness is nonself, do not engage with the notion that the sensory element of auditory consciousness is at peace, do not engage with the notion that the sensory element of auditory consciousness is not at peace, do not engage with the notion that the sensory element of auditory consciousness is empty, do not engage with the notion that the sensory element of auditory consciousness is not empty, do not engage with the notion that the sensory element of auditory consciousness has a sign, [F.145.a] do not engage with the notion that the sensory element of auditory consciousness is signless, do not engage with the notion that the sensory element of auditory consciousness is with wishes, do not engage with the notion that the sensory element of auditory consciousness is wishless, do not engage with the notion that the sensory element of auditory consciousness is void, and do not engage with the notion that the sensory element of auditory consciousness is not void.

6.­125

“They do not engage with the sensory element of the nose. They do not engage with a mental image of the sensory element of the nose. They do not engage with the notion that the sensory element of the nose is permanent, do not engage with the notion that the sensory element of the nose is impermanent, do not engage with the notion that the sensory element of the nose is happiness, do not engage with the notion that the sensory element of the nose is suffering, do not engage with the notion that the sensory element of the nose is self, do not engage with the notion that the sensory element of the nose is nonself, do not engage with the notion that the sensory element of the nose is at peace, do not engage with the notion that the sensory element of the nose is not at peace, do not engage with the notion that the sensory element of the nose is empty, do not engage with the notion that the sensory element of the nose is not empty, do not engage with the notion that the sensory element of the nose has a sign, do not engage with the notion that the sensory element of the nose is signless, do not engage with the notion that the sensory element of the nose is with wishes, do not engage with the notion that the sensory element of the nose is wishless, do not engage with the notion that the sensory element of the nose is void, and do not engage with the notion that the sensory element of the nose is not void. They do not engage with the sensory element of odors. They do not engage with a mental image of the sensory element of odors. They do not engage with the notion that the sensory element of odors is permanent, do not engage with the notion that the sensory element of odors is impermanent, do not engage with the notion that the sensory element of odors is happiness, do not engage with the notion that the sensory element of odors is suffering, do not engage with the notion that the sensory element of odors is self, do not engage with the notion that the sensory element of odors is nonself, do not engage with the notion that the sensory element of odors is at peace, do not engage with the notion that the sensory element of odors is not at peace, do not engage with the notion that the sensory element of odors is empty, do not engage with the notion that the sensory element of odors is not empty, do not engage with the notion that the sensory element of odors has a sign, do not engage with the notion that the sensory element of odors is signless, do not engage with the notion that the sensory element of odors [F.145.b] is with wishes, do not engage with the notion that the sensory element of odors is wishless, do not engage with the notion that the sensory element of odors is void, and do not engage with the notion that the sensory element of odors is not void. They do not engage with the sensory element of olfactory consciousness. They do not engage with a mental image of the sensory element of olfactory consciousness. They do not engage with the notion that the sensory element of olfactory consciousness is permanent, do not engage with the notion that the sensory element of olfactory consciousness is impermanent, do not engage with the notion that the sensory element of olfactory consciousness is happiness, do not engage with the notion that the sensory element of olfactory consciousness is suffering, do not engage with the notion that the sensory element of olfactory consciousness is self, do not engage with the notion that the sensory element of olfactory consciousness is nonself, do not engage with the notion that the sensory element of olfactory consciousness is at peace, do not engage with the notion that the sensory element of olfactory consciousness is not at peace, do not engage with the notion that the sensory element of olfactory consciousness is empty, do not engage with the notion that the sensory element of olfactory consciousness is not empty, do not engage with the notion that the sensory element of olfactory consciousness has a sign, do not engage with the notion that the sensory element of olfactory consciousness is signless, do not engage with the notion that the sensory element of olfactory consciousness is with wishes, do not engage with the notion that the sensory element of olfactory consciousness is wishless, do not engage with the notion that the sensory element of olfactory consciousness is void, and do not engage with the notion that the sensory element of olfactory consciousness is not void.

6.­126

“They do not engage with the sensory element of the tongue. They do not engage with a mental image of the sensory element of the tongue. They do not engage with the notion that the sensory element of the tongue is permanent, do not engage with the notion that the sensory element of the tongue is impermanent, do not engage with the notion that the sensory element of the tongue is happiness, do not engage with the notion that the sensory element of the tongue is suffering, do not engage with the notion that the sensory element of the tongue is self, do not engage with the notion that the sensory element of the tongue is nonself, do not engage with the notion that the sensory element of the tongue is at peace, do not engage with the notion that the sensory element of the tongue is not at peace, do not engage with the notion that the sensory element of the tongue is empty, do not engage with the notion that the sensory element of the tongue [F.146.a] is not empty, do not engage with the notion that the sensory element of the tongue has a sign, do not engage with the notion that the sensory element of the tongue is signless, do not engage with the notion that the sensory element of the tongue is with wishes, do not engage with the notion that the sensory element of the tongue is wishless, do not engage with the notion that the sensory element of the tongue is void, and do not engage with the notion that the sensory element of the tongue is not void. They do not engage with the sensory element of tastes. They do not engage with a mental image of the sensory element of tastes. They do not engage with the notion that the sensory element of tastes is permanent, do not engage with the notion that the sensory element of tastes is impermanent, do not engage with the notion that the sensory element of tastes is happiness, do not engage with the notion that the sensory element of tastes is suffering, do not engage with the notion that the sensory element of tastes is self, do not engage with the notion that the sensory element of tastes is nonself, do not engage with the notion that the sensory element of tastes is at peace, do not engage with the notion that the sensory element of tastes is not at peace, do not engage with the notion that the sensory element of tastes is empty, do not engage with the notion that the sensory element of tastes is not empty, do not engage with the notion that the sensory element of tastes has a sign, do not engage with the notion that the sensory element of tastes is signless, do not engage with the notion that the sensory element of tastes is with wishes, do not engage with the notion that the sensory element of tastes is wishless, do not engage with the notion that the sensory element of tastes is void, and do not engage with the notion that the sensory element of tastes is not void. They do not engage with the sensory element of gustatory consciousness. They do not engage with a mental image of the sensory element of gustatory consciousness. They do not engage with the notion that the sensory element of gustatory consciousness is permanent, do not engage with the notion that the sensory element of gustatory consciousness is impermanent, do not engage with the notion that the sensory element of gustatory consciousness is happiness, do not engage with the notion that the sensory element of gustatory consciousness is suffering, do not engage with the notion that the sensory element of gustatory consciousness is self, do not engage with the notion that the sensory element of gustatory consciousness is nonself, do not engage with the notion that the sensory element of gustatory consciousness is at peace, do not engage with the notion that the sensory element of gustatory consciousness is not at peace, do not engage with the notion that the sensory element of gustatory consciousness is empty, do not engage with the notion that [F.146.b] the sensory element of gustatory consciousness is not empty, do not engage with the notion that the sensory element of gustatory consciousness has a sign, do not engage with the notion that the sensory element of gustatory consciousness is signless, do not engage with the notion that the sensory element of gustatory consciousness is with wishes, do not engage with the notion that the sensory element of gustatory consciousness is wishless, do not engage with the notion that the sensory element of gustatory consciousness is void, and do not engage with the notion that the sensory element of gustatory consciousness is not void.

6.­127

“They do not engage with the sensory element of the body. They do not engage with a mental image of the sensory element of the body. They do not engage with the notion that the sensory element of the body is permanent, do not engage with the notion that the sensory element of the body is impermanent, do not engage with the notion that the sensory element of the body is happiness, do not engage with the notion that the sensory element of the body is suffering, do not engage with the notion that the sensory element of the body is self, do not engage with the notion that the sensory element of the body is nonself, do not engage with the notion that the sensory element of the body is at peace, do not engage with the notion that the sensory element of the body is not at peace, do not engage with the notion that the sensory element of the body is empty, do not engage with the notion that the sensory element of the body is not empty, do not engage with the notion that the sensory element of the body has a sign, do not engage with the notion that the sensory element of the body is signless, do not engage with the notion that the sensory element of the body is with wishes, do not engage with the notion that the sensory element of the body is wishless, do not engage with the notion that the sensory element of the body is void, and do not engage with the notion that the sensory element of the body is not void. They do not engage with the sensory element of tangibles. They do not engage with a mental image of the sensory element of tangibles. They do not engage with the notion that the sensory element of tangibles is permanent, do not engage with the notion that the sensory element of tangibles is impermanent, do not engage with the notion that the sensory element of tangibles is happiness, do not engage with the notion that the sensory element of tangibles is suffering, do not engage with the notion that the sensory element of tangibles is self, do not engage with the notion that the sensory element of tangibles is nonself, do not engage with the notion that the sensory element of tangibles is at peace, do not engage with the notion that the sensory element of tangibles is not at peace, do not engage with the notion that the sensory element of tangibles is empty, do not engage with the notion that [F.147.a] the sensory element of tangibles is not empty, do not engage with the notion that the sensory element of tangibles has a sign, do not engage with the notion that the sensory element of tangibles is signless, do not engage with the notion that the sensory element of tangibles is with wishes, do not engage with the notion that the sensory element of tangibles is wishless, do not engage with the notion that the sensory element of tangibles is void, and do not engage with the notion that the sensory element of tangibles is not void. They do not engage with the sensory element of tactile consciousness. They do not engage with a mental image of the sensory element of tactile consciousness. They do not engage with the notion that the sensory element of tactile consciousness is permanent, do not engage with the notion that the sensory element of tactile consciousness is impermanent, do not engage with the notion that the sensory element of tactile consciousness is happiness, do not engage with the notion that the sensory element of tactile consciousness is suffering, do not engage with the notion that the sensory element of tactile consciousness is self, do not engage with the notion that the sensory element of tactile consciousness is nonself, do not engage with the notion that the sensory element of tactile consciousness is at peace, do not engage with the notion that the sensory element of tactile consciousness is not at peace, do not engage with the notion that the sensory element of tactile consciousness is empty, do not engage with the notion that the sensory element of tactile consciousness is not empty, do not engage with the notion that the sensory element of tactile consciousness has a sign, do not engage with the notion that the sensory element of tactile consciousness is signless, do not engage with the notion that the sensory element of tactile consciousness is with wishes, do not engage with the notion that the sensory element of tactile consciousness is wishless, do not engage with the notion that the sensory element of tactile consciousness is void, and do not engage with the notion that the sensory element of tactile consciousness is not void.

6.­128

“They do not engage with the sensory element of the mental faculty. They do not engage with a mental image of the sensory element of the mental faculty. They do not engage with the notion that the sensory element of the mental faculty is permanent, do not engage with the notion that the sensory element of the mental faculty is impermanent, do not engage with the notion that the sensory element of the mental faculty is happiness, do not engage with the notion that the sensory element of the mental faculty is suffering, do not engage with the notion that the sensory element of the mental faculty [F.147.b] is self, do not engage with the notion that the sensory element of the mental faculty is nonself, do not engage with the notion that the sensory element of the mental faculty is at peace, do not engage with the notion that the sensory element of the mental faculty is not at peace, do not engage with the notion that the sensory element of the mental faculty is empty, do not engage with the notion that the sensory element of the mental faculty is not empty, do not engage with the notion that the sensory element of the mental faculty has a sign, do not engage with the notion that the sensory element of the mental faculty is signless, do not engage with the notion that the sensory element of the mental faculty is with wishes, do not engage with the notion that the sensory element of the mental faculty is wishless, do not engage with the notion that the sensory element of the mental faculty is void, and do not engage with the notion that the sensory element of the mental faculty is not void. They do not engage with the sensory element of mental phenomena. They do not engage with a mental image of the sensory element of mental phenomena. They do not engage with the notion that the sensory element of mental phenomena is permanent, do not engage with the notion that the sensory element of mental phenomena is impermanent, do not engage with the notion that the sensory element of mental phenomena is happiness, do not engage with the notion that the sensory element of mental phenomena is suffering, do not engage with the notion that the sensory element of mental phenomena is self, do not engage with the notion that the sensory element of mental phenomena is nonself, do not engage with the notion that the sensory element of mental phenomena is at peace, do not engage with the notion that the sensory element of mental phenomena is not at peace, do not engage with the notion that the sensory element of mental phenomena is empty, do not engage with the notion that the sensory element of mental phenomena is not empty, do not engage with the notion that the sensory element of mental phenomena has a sign, do not engage with the notion that the sensory element of mental phenomena is signless, do not engage with the notion that the sensory element of mental phenomena is with wishes, do not engage with the notion that the sensory element of mental phenomena is wishless, do not engage with the notion that the sensory element of mental phenomena is void, and do not engage with the notion that the sensory element of mental phenomena is not void. They do not engage with the sensory element of mental consciousness. They do not engage with a mental image of the sensory element of mental consciousness. They do not engage with the notion that the sensory element of mental consciousness is permanent, do not engage with the notion that the sensory element of mental consciousness is impermanent, do not engage with the notion that the sensory element of mental consciousness is happiness, do not engage with the notion that the sensory element of mental consciousness is suffering, [F.148.a] do not engage with the notion that the sensory element of mental consciousness is self, do not engage with the notion that the sensory element of mental consciousness is nonself, do not engage with the notion that the sensory element of mental consciousness is at peace, do not engage with the notion that the sensory element of mental consciousness is not at peace, do not engage with the notion that the sensory element of mental consciousness is empty, do not engage with the notion that the sensory element of mental consciousness is not empty, do not engage with the notion that the sensory element of mental consciousness has a sign, do not engage with the notion that the sensory element of mental consciousness is signless, do not engage with the notion that the sensory element of mental consciousness is with wishes, do not engage with the notion that the sensory element of mental consciousness is wishless, do not engage with the notion that the sensory element of mental consciousness is void, and do not engage with the notion that the sensory element of mental consciousness is not void.

6.­129

“They do not engage with the earth element. They do not engage with a mental image of the earth element. They do not engage with the notion that the earth element is permanent, do not engage with the notion that the earth element is impermanent, do not engage with the notion that the earth element is happiness, do not engage with the notion that the earth element is suffering, do not engage with the notion that the earth element is self, do not engage with the notion that the earth element is nonself, do not engage with the notion that the earth element is at peace, do not engage with the notion that the earth element is not at peace, do not engage with the notion that the earth element is empty, do not engage with the notion that the earth element is not empty, do not engage with the notion that the earth element has a sign, do not engage with the notion that the earth element is signless, do not engage with the notion that the earth element is with wishes, do not engage with the notion that the earth element is wishless, do not engage with the notion that the earth element is void, and do not engage with the notion that the earth element is not void. They do not engage with the water element. They do not engage with a mental image of the water element. They do not engage with the notion that the water element is permanent, do not engage with the notion that the water element is impermanent, do not engage with the notion that the water element [F.148.b] is happiness, do not engage with the notion that the water element is suffering, do not engage with the notion that the water element is self, do not engage with the notion that the water element is nonself, do not engage with the notion that the water element is at peace, do not engage with the notion that the water element is not at peace, do not engage with the notion that the water element is empty, do not engage with the notion that the water element is not empty, do not engage with the notion that the water element has a sign, do not engage with the notion that the water element is signless, do not engage with the notion that the water element is with wishes, do not engage with the notion that the water element is wishless, do not engage with the notion that the water element is void, and do not engage with the notion that the water element is not void. They do not engage with the fire element. They do not engage with a mental image of the fire element. They do not engage with the notion that the fire element is permanent, do not engage with the notion that the fire element is impermanent, do not engage with the notion that the fire element is happiness, do not engage with the notion that the fire element is suffering, do not engage with the notion that the fire element is self, do not engage with the notion that the fire element is nonself, do not engage with the notion that the fire element is at peace, do not engage with the notion that the fire element is not at peace, do not engage with the notion that the fire element is empty, do not engage with the notion that the fire element is not empty, do not engage with the notion that the fire element has a sign, do not engage with the notion that the fire element is signless, do not engage with the notion that the fire element is with wishes, do not engage with the notion that the fire element is wishless, do not engage with the notion that the fire element is void, and do not engage with the notion that the fire element is not void. They do not engage with the wind element. They do not engage with a mental image of the wind element. They do not engage with the notion that the wind element is permanent, do not engage with the notion that the wind element is impermanent, do not engage with the notion that the wind element is happiness, do not engage with the notion that the wind element is suffering, do not engage with the notion that the wind element is self, do not engage with the notion that the wind element is nonself, do not engage with the notion that the wind element is at peace, do not engage with the notion that the wind element is not at peace, do not engage with the notion that the wind element is empty, [F.149.a] do not engage with the notion that the wind element is not empty, do not engage with the notion that the wind element has a sign, do not engage with the notion that the wind element is signless, do not engage with the notion that the wind element is with wishes, do not engage with the notion that the wind element is wishless, do not engage with the notion that the wind element is void, and do not engage with the notion that the wind element is not void. They do not engage with the space element. They do not engage with a mental image of the space element. They do not engage with the notion that the space element is permanent, do not engage with the notion that the space element is impermanent, do not engage with the notion that the space element is happiness, do not engage with the notion that the space element is suffering, do not engage with the notion that the space element is self, do not engage with the notion that the space element is nonself, do not engage with the notion that the space element is at peace, do not engage with the notion that the space element is not at peace, do not engage with the notion that the space element is empty, do not engage with the notion that the space element is not empty, do not engage with the notion that the space element has a sign, do not engage with the notion that the space element is signless, do not engage with the notion that the space element is with wishes, do not engage with the notion that the space element is wishless, do not engage with the notion that the space element is void, and do not engage with the notion that the space element is not void. They do not engage with the consciousness element. They do not engage with a mental image of the consciousness element. They do not engage with the notion that the consciousness element is permanent, do not engage with the notion that the consciousness element is impermanent, do not engage with the notion that the consciousness element is happiness, do not engage with the notion that the consciousness element is suffering, do not engage with the notion that the consciousness element is self, do not engage with the notion that the consciousness element is nonself, do not engage with the notion that the consciousness element is at peace, [F.149.b] do not engage with the notion that the consciousness element is not at peace, do not engage with the notion that the consciousness element is empty, do not engage with the notion that the consciousness element is not empty, do not engage with the notion that the consciousness element has a sign, do not engage with the notion that the consciousness element is signless, do not engage with the notion that the consciousness element is with wishes, do not engage with the notion that the consciousness element is wishless, do not engage with the notion that the consciousness element is void, and do not engage with the notion that the consciousness element is not void.

6.­130

“They do not engage with ignorance. They do not engage with a mental image of ignorance. They do not engage with the notion that ignorance is permanent, do not engage with the notion that ignorance is impermanent, do not engage with the notion that ignorance is happiness, do not engage with the notion that ignorance is suffering, do not engage with the notion that ignorance is self, do not engage with the notion that ignorance is nonself, do not engage with the notion that ignorance is at peace, do not engage with the notion that ignorance is not at peace, do not engage with the notion that ignorance is empty, do not engage with the notion that ignorance is not empty, do not engage with the notion that ignorance has a sign, do not engage with the notion that ignorance is signless, do not engage with the notion that ignorance is with wishes, do not engage with the notion that ignorance is wishless, do not engage with the notion that ignorance is void, and do not engage with the notion that ignorance is not void. They do not engage with formative predispositions. They do not engage with mental images of formative predispositions. They do not engage with the notion that formative predispositions are permanent, do not engage with the notion that formative predispositions are impermanent, do not engage with the notion that formative predispositions are happiness, do not engage with the notion that formative predispositions are suffering, do not engage with the notion that formative predispositions are self, do not engage with the notion that formative predispositions are nonself, do not engage with the notion that formative predispositions are at peace, do not engage with the notion that formative predispositions are not at peace, do not engage with the notion that formative predispositions are empty, do not engage with the notion that formative predispositions are not empty, do not engage with the notion that formative predispositions have a sign, do not engage with the notion that formative predispositions are signless, do not engage with the notion that formative predispositions [F.150.a] are with wishes, do not engage with the notion that formative predispositions are wishless, do not engage with the notion that formative predispositions are void, and do not engage with the notion that formative predispositions are not void. They do not engage with consciousness. They do not engage with a mental image of consciousness. They do not engage with the notion that consciousness is permanent, do not engage with the notion that consciousness is impermanent, do not engage with the notion that consciousness is happiness, do not engage with the notion that consciousness is suffering, do not engage with the notion that consciousness is self, do not engage with the notion that consciousness is nonself, do not engage with the notion that consciousness is at peace, do not engage with the notion that consciousness is not at peace, do not engage with the notion that consciousness is empty, do not engage with the notion that consciousness is not empty, do not engage with the notion that consciousness has a sign, do not engage with the notion that consciousness is signless, do not engage with the notion that consciousness is with wishes, do not engage with the notion that consciousness is wishless, do not engage with the notion that consciousness is void, and do not engage with the notion that consciousness is not void. They do not engage with name and form. They do not engage with mental images of name and form. They do not engage with the notion that name and form are permanent, do not engage with the notion that name and form are impermanent, do not engage with the notion that name and form are happiness, do not engage with the notion that name and form are suffering, do not engage with the notion that name and form are self, do not engage with the notion that name and form are nonself, do not engage with the notion that name and form are at peace, do not engage with the notion that name and form are not at peace, do not engage with the notion that name and form are empty, do not engage with the notion that name and form are not empty, do not engage with the notion that name and form have a sign, do not engage with the notion that name and form are signless, do not engage with the notion that name and form are with wishes, do not engage with the notion that name and form are wishless, [F.150.b] do not engage with the notion that name and form are void, and do not engage with the notion that name and form are not void. They do not engage with the six sense fields. They do not engage with mental images of the six sense fields. They do not engage with the notion that the six sense fields are permanent, do not engage with the notion that the six sense fields are impermanent, do not engage with the notion that the six sense fields are happiness, do not engage with the notion that the six sense fields are suffering, do not engage with the notion that the six sense fields are self, do not engage with the notion that the six sense fields are nonself, do not engage with the notion that the six sense fields are at peace, do not engage with the notion that the six sense fields are not at peace, do not engage with the notion that the six sense fields are empty, do not engage with the notion that the six sense fields are not empty, do not engage with the notion that the six sense fields have a sign, do not engage with the notion that the six sense fields are signless, do not engage with the notion that the six sense fields are with wishes, do not engage with the notion that the six sense fields are wishless, do not engage with the notion that the six sense fields are void, and do not engage with the notion that the six sense fields are not void. They do not engage with sensory contact. They do not engage with a mental image of sensory contact. They do not engage with the notion that sensory contact is permanent, do not engage with the notion that sensory contact is impermanent, do not engage with the notion that sensory contact is happiness, do not engage with the notion that sensory contact is suffering, do not engage with the notion that sensory contact is self, do not engage with the notion that sensory contact is nonself, do not engage with the notion that sensory contact is at peace, do not engage with the notion that sensory contact is not at peace, do not engage with the notion that sensory contact is empty, do not engage with the notion that sensory contact is not empty, do not engage with the notion that sensory contact has a sign, do not engage with the notion that sensory contact is signless, do not engage with the notion that sensory contact is with wishes, do not engage with the notion that sensory contact is wishless, do not engage with the notion that sensory contact is void, and do not engage with the notion that sensory contact is not void. They do not engage with sensation. They do not engage with a mental image of sensation. They do not engage with the notion that sensation is permanent, do not engage with the notion that sensation is impermanent, do not engage with the notion that sensation is happiness, do not engage with the notion that sensation is suffering, [F.151.a] do not engage with the notion that sensation is self, do not engage with the notion that sensation is nonself, do not engage with the notion that sensation is at peace, do not engage with the notion that sensation is not at peace, do not engage with the notion that sensation is empty, do not engage with the notion that sensation is not empty, do not engage with the notion that sensation has a sign, do not engage with the notion that sensation is signless, do not engage with the notion that sensation is with wishes, do not engage with the notion that sensation is wishless, do not engage with the notion that sensation is void, and do not engage with the notion that sensation is not void. They do not engage with craving. They do not engage with a mental image of craving. They do not engage with the notion that craving is permanent, do not engage with the notion that craving is impermanent, do not engage with the notion that craving is happiness, do not engage with the notion that craving is suffering, do not engage with the notion that craving is self, do not engage with the notion that craving is nonself, do not engage with the notion that craving is at peace, do not engage with the notion that craving is not at peace, do not engage with the notion that craving is empty, do not engage with the notion that craving is not empty, do not engage with the notion that craving has a sign, do not engage with the notion that craving is signless, do not engage with the notion that craving is with wishes, do not engage with the notion that craving is wishless, do not engage with the notion that craving is void, and do not engage with the notion that craving is not void. They do not engage with grasping. They do not engage with a mental image of grasping. They do not engage with the notion that grasping is permanent, do not engage with the notion that grasping is impermanent, do not engage with the notion that grasping is happiness, do not engage with the notion that grasping is suffering, do not engage with the notion that grasping is self, do not engage with the notion that grasping is nonself, do not engage with the notion that grasping is at peace, do not engage with the notion that grasping is not at peace, do not engage with the notion that grasping is empty, do not engage with the notion that grasping is not empty, do not engage with the notion that grasping has a sign, do not engage with the notion that grasping is signless, do not engage with the notion that grasping is with wishes, do not engage with the notion that grasping is wishless, [F.151.b] do not engage with the notion that grasping is void, and do not engage with the notion that grasping is not void. They do not engage with the rebirth process. They do not engage with a mental image of the rebirth process. They do not engage with the notion that the rebirth process is permanent, do not engage with the notion that the rebirth process is impermanent, do not engage with the notion that the rebirth process is happiness, do not engage with the notion that the rebirth process is suffering, do not engage with the notion that the rebirth process is self, do not engage with the notion that the rebirth process is nonself, do not engage with the notion that the rebirth process is at peace, do not engage with the notion that the rebirth process is not at peace, do not engage with the notion that the rebirth process is empty, do not engage with the notion that the rebirth process is not empty, do not engage with the notion that the rebirth process has a sign, do not engage with the notion that the rebirth process is signless, do not engage with the notion that the rebirth process is with wishes, do not engage with the notion that the rebirth process is wishless, do not engage with the notion that the rebirth process is void, and do not engage with the notion that the rebirth process is not void. They do not engage with birth. They do not engage with a mental image of birth. They do not engage with the notion that birth is permanent, do not engage with the notion that birth is impermanent, do not engage with the notion that birth is happiness, do not engage with the notion that birth is suffering, do not engage with the notion that birth is self, do not engage with the notion that birth is nonself, do not engage with the notion that birth is at peace, do not engage with the notion that birth is not at peace, do not engage with the notion that birth is empty, do not engage with the notion that birth is not empty, do not engage with the notion that birth has a sign, do not engage with the notion that birth is signless, do not engage with the notion that birth is with wishes, do not engage with the notion that birth is wishless, do not engage with the notion that birth is void, and do not engage with the notion that birth is not void. They do not engage with aging and death. They do not engage with mental images of aging and death. They do not engage with the notion that aging and death are permanent, do not engage with the notion that aging and death are impermanent, do not engage with the notion that aging and death are happiness, do not engage with the notion that aging and death are suffering, do not engage with the notion that aging and death are self, do not engage with the notion that aging and death are nonself, do not engage with the notion that aging and death are at peace, do not engage with the notion that aging and death are not at peace, do not engage with the notion that aging and death are empty, do not engage with the notion that [F.152.a] aging and death are not empty, do not engage with the notion that aging and death have a sign, do not engage with the notion that aging and death are signless, do not engage with the notion that aging and death are with wishes, do not engage with the notion that aging and death are wishless, do not engage with the notion that aging and death are void, and do not engage with the notion that aging and death are not void.

6.­131

“They do not engage with the perfection of generosity. They do not engage with a mental image of the perfection of generosity. They do not engage with the notion that the perfection of generosity is permanent, do not engage with the notion that the perfection of generosity is impermanent, do not engage with the notion that the perfection of generosity is happiness, do not engage with the notion that the perfection of generosity is suffering, do not engage with the notion that the perfection of generosity is self, do not engage with the notion that the perfection of generosity is nonself, do not engage with the notion that the perfection of generosity is at peace, do not engage with the notion that the perfection of generosity is not at peace, do not engage with the notion that the perfection of generosity is empty, do not engage with the notion that the perfection of generosity is not empty, do not engage with the notion that the perfection of generosity has a sign, do not engage with the notion that the perfection of generosity is signless, do not engage with the notion that the perfection of generosity is with wishes, do not engage with the notion that the perfection of generosity is wishless, do not engage with the notion that the perfection of generosity is void, and do not engage with the notion that the perfection of generosity is not void. They do not engage with the perfection of ethical discipline. They do not engage with a mental image of the perfection of ethical discipline. They do not engage with the notion that the perfection of ethical discipline is permanent, do not engage with the notion that the perfection of ethical discipline is impermanent, do not engage with the notion that the perfection of ethical discipline is happiness, do not engage with the notion that the perfection of ethical discipline is suffering, do not engage with the notion that the perfection of ethical discipline is self, [F.152.b] do not engage with the notion that the perfection of ethical discipline is nonself, do not engage with the notion that the perfection of ethical discipline is at peace, do not engage with the notion that the perfection of ethical discipline is not at peace, do not engage with the notion that the perfection of ethical discipline is empty, do not engage with the notion that the perfection of ethical discipline is not empty, do not engage with the notion that the perfection of ethical discipline has a sign, do not engage with the notion that the perfection of ethical discipline is signless, do not engage with the notion that the perfection of ethical discipline is with wishes, do not engage with the notion that the perfection of ethical discipline is wishless, do not engage with the notion that the perfection of ethical discipline is void, and do not engage with the notion that the perfection of ethical discipline is not void. They do not engage with the perfection of tolerance. They do not engage with a mental image of the perfection of tolerance. They do not engage with the notion that the perfection of tolerance is permanent, do not engage with the notion that the perfection of tolerance is impermanent, do not engage with the notion that the perfection of tolerance is happiness, do not engage with the notion that the perfection of tolerance is suffering, do not engage with the notion that the perfection of tolerance is self, do not engage with the notion that the perfection of tolerance is nonself, do not engage with the notion that the perfection of tolerance is at peace, do not engage with the notion that the perfection of tolerance is not at peace, do not engage with the notion that the perfection of tolerance is empty, do not engage with the notion that the perfection of tolerance is not empty, do not engage with the notion that the perfection of tolerance has a sign, do not engage with the notion that the perfection of tolerance is signless, do not engage with the notion that the perfection of tolerance is with wishes, do not engage with the notion that the perfection of tolerance is wishless, do not engage with the notion that the perfection of tolerance is void, and do not engage with the notion that the perfection of tolerance is not void. [F.153.a] They do not engage with the perfection of perseverance. They do not engage with a mental image of the perfection of perseverance. They do not engage with the notion that the perfection of perseverance is permanent, do not engage with the notion that the perfection of perseverance is impermanent, do not engage with the notion that the perfection of perseverance is happiness, do not engage with the notion that the perfection of perseverance is suffering, do not engage with the notion that the perfection of perseverance is self, do not engage with the notion that the perfection of perseverance is nonself, do not engage with the notion that the perfection of perseverance is at peace, do not engage with the notion that the perfection of perseverance is not at peace, do not engage with the notion that the perfection of perseverance is empty, do not engage with the notion that the perfection of perseverance is not empty, do not engage with the notion that the perfection of perseverance has a sign, do not engage with the notion that the perfection of perseverance is signless, do not engage with the notion that the perfection of perseverance is with wishes, do not engage with the notion that the perfection of perseverance is wishless, do not engage with the notion that the perfection of perseverance is void, and do not engage with the notion that the perfection of perseverance is not void. They do not engage with the perfection of meditative concentration. They do not engage with a mental image of the perfection of meditative concentration. They do not engage with the notion that the perfection of meditative concentration is permanent, do not engage with the notion that the perfection of meditative concentration is impermanent, do not engage with the notion that the perfection of meditative concentration is happiness, do not engage with the notion that the perfection of meditative concentration is suffering, do not engage with the notion that the perfection of meditative concentration is self, do not engage with the notion that the perfection of meditative concentration is nonself, do not engage with the notion that the perfection of meditative concentration is at peace, do not engage with the notion that the perfection of meditative concentration [F.153.b] is not at peace, do not engage with the notion that the perfection of meditative concentration is empty, do not engage with the notion that the perfection of meditative concentration is not empty, do not engage with the notion that the perfection of meditative concentration has a sign, do not engage with the notion that the perfection of meditative concentration is signless, do not engage with the notion that the perfection of meditative concentration is with wishes, do not engage with the notion that the perfection of meditative concentration is wishless, do not engage with the notion that the perfection of meditative concentration is void, and do not engage with the notion that the perfection of meditative concentration is not void. They do not engage with the perfection of wisdom. They do not engage with a mental image of the perfection of wisdom. They do not engage with the notion that the perfection of wisdom is permanent, do not engage with the notion that the perfection of wisdom is impermanent, do not engage with the notion that the perfection of wisdom is happiness, do not engage with the notion that the perfection of wisdom is suffering, do not engage with the notion that the perfection of wisdom is self, do not engage with the notion that the perfection of wisdom is nonself, do not engage with the notion that the perfection of wisdom is at peace, do not engage with the notion that the perfection of wisdom is not at peace, do not engage with the notion that the perfection of wisdom is empty, do not engage with the notion that the perfection of wisdom is not empty, do not engage with the notion that the perfection of wisdom has a sign, do not engage with the notion that the perfection of wisdom is signless, do not engage with the notion that the perfection of wisdom is with wishes, do not engage with the notion that the perfection of wisdom is wishless, do not engage with the notion that the perfection of wisdom is void, and do not engage with the notion that the perfection of wisdom is not void. [F.154.a] [B12]

6.­132

“They do not engage with the emptiness of internal phenomena. They do not engage with a mental image of the emptiness of internal phenomena. They do not engage with the notion that the emptiness of internal phenomena is permanent, do not engage with the notion that the emptiness of internal phenomena is impermanent, do not engage with the notion that the emptiness of internal phenomena is happiness, do not engage with the notion that the emptiness of internal phenomena is suffering, do not engage with the notion that the emptiness of internal phenomena is self, do not engage with the notion that the emptiness of internal phenomena is nonself, do not engage with the notion that the emptiness of internal phenomena is at peace, do not engage with the notion that the emptiness of internal phenomena is not at peace, do not engage with the notion that the emptiness of internal phenomena is empty, do not engage with the notion that the emptiness of internal phenomena is not empty, do not engage with the notion that the emptiness of internal phenomena has a sign, do not engage with the notion that the emptiness of internal phenomena is signless, do not engage with the notion that the emptiness of internal phenomena is with wishes, do not engage with the notion that the emptiness of internal phenomena is wishless, do not engage with the notion that the emptiness of internal phenomena is void, and do not engage with the notion that the emptiness of internal phenomena is not void. They do not engage with the emptiness of external phenomena. They do not engage with a mental image of the emptiness of external phenomena. They do not engage with the notion that the emptiness of external phenomena is permanent, do not engage with the notion that the emptiness of external phenomena is impermanent, do not engage with the notion that the emptiness of external phenomena is happiness, do not engage with the notion that the emptiness of external phenomena is suffering, do not engage with the notion that the emptiness of external phenomena is self, do not engage with the notion that the emptiness of external phenomena is nonself, do not engage with the notion that the emptiness of external phenomena is at peace, do not engage with the notion that the emptiness of external phenomena is not at peace, do not engage with the notion that the emptiness of external phenomena is empty, do not engage with the notion that the emptiness of external phenomena is not empty, do not engage with the notion that the emptiness of external phenomena has a sign, do not engage with the notion that the emptiness of external phenomena is signless, do not engage with the notion that the emptiness of external phenomena is with wishes, do not engage with the notion that the emptiness of external phenomena is wishless, do not engage with the notion that the emptiness of external phenomena is void, and do not engage with the notion that the emptiness of external phenomena is not void. They do not engage with the emptiness of external and internal phenomena. [F.154.b] They do not engage with a mental image of the emptiness of external and internal phenomena. They do not engage with the notion that the emptiness of external and internal phenomena is permanent, do not engage with the notion that the emptiness of external and internal phenomena is impermanent, do not engage with the notion that the emptiness of external and internal phenomena is happiness, do not engage with the notion that the emptiness of external and internal phenomena is suffering, do not engage with the notion that the emptiness of external and internal phenomena is self, do not engage with the notion that the emptiness of external and internal phenomena is nonself, do not engage with the notion that the emptiness of external and internal phenomena is at peace, do not engage with the notion that the emptiness of external and internal phenomena is not at peace, do not engage with the notion that the emptiness of external and internal phenomena is empty, do not engage with the notion that the emptiness of external and internal phenomena is not empty, do not engage with the notion that the emptiness of external and internal phenomena has a sign, do not engage with the notion that the emptiness of external and internal phenomena is signless, do not engage with the notion that the emptiness of external and internal phenomena is with wishes, do not engage with the notion that the emptiness of external and internal phenomena is wishless, do not engage with the notion that the emptiness of external and internal phenomena is void, and do not engage with the notion that the emptiness of external and internal phenomena is not void. They do not engage with the emptiness of emptiness. They do not engage with a mental image of the emptiness of emptiness. They do not engage with the notion that the emptiness of emptiness is permanent, do not engage with the notion that the emptiness of emptiness is impermanent, do not engage with the notion that the emptiness of emptiness is happiness, do not engage with the notion that the emptiness of emptiness is suffering, do not engage with the notion that the emptiness of emptiness is self, do not engage with the notion that the emptiness of emptiness is nonself, do not engage with the notion that the emptiness of emptiness is at peace, do not engage with the notion that the emptiness of emptiness is not at peace, do not engage with the notion that the emptiness of emptiness is empty, do not engage with the notion that the emptiness of emptiness is not empty, do not engage with the notion that the emptiness of emptiness has a sign, do not engage with the notion that the emptiness of emptiness is signless, do not engage with the notion that the emptiness of emptiness is with wishes, do not engage with the notion that the emptiness of emptiness is wishless, do not engage with the notion that the emptiness of emptiness is void, and do not engage with the notion that the emptiness of emptiness [F.155.a] is not void. They do not engage with the emptiness of great extent. They do not engage with a mental image of the emptiness of great extent. They do not engage with the notion that the emptiness of great extent is permanent, do not engage with the notion that the emptiness of great extent is impermanent, do not engage with the notion that the emptiness of great extent is happiness, do not engage with the notion that the emptiness of great extent is suffering, do not engage with the notion that the emptiness of great extent is self, do not engage with the notion that the emptiness of great extent is nonself, do not engage with the notion that the emptiness of great extent is at peace, do not engage with the notion that the emptiness of great extent is not at peace, do not engage with the notion that the emptiness of great extent is empty, do not engage with the notion that the emptiness of great extent is not empty, do not engage with the notion that the emptiness of great extent has a sign, do not engage with the notion that the emptiness of great extent is signless, do not engage with the notion that the emptiness of great extent is with wishes, do not engage with the notion that the emptiness of great extent is wishless, do not engage with the notion that the emptiness of great extent is void, and do not engage with the notion that the emptiness of great extent is not void. They do not engage with the emptiness of ultimate reality. They do not engage with a mental image of the emptiness of ultimate reality. They do not engage with the notion that the emptiness of ultimate reality is permanent, do not engage with the notion that the emptiness of ultimate reality is impermanent, do not engage with the notion that the emptiness of ultimate reality is happiness, do not engage with the notion that the emptiness of ultimate reality is suffering, do not engage with the notion that the emptiness of ultimate reality is self, do not engage with the notion that the emptiness of ultimate reality is nonself, do not engage with the notion that the emptiness of ultimate reality is at peace, do not engage with the notion that the emptiness of ultimate reality is not at peace, do not engage with the notion that the emptiness of ultimate reality is empty, do not engage with the notion that the emptiness of ultimate reality is not empty, do not engage with the notion that the emptiness of ultimate reality has a sign, do not engage with the notion that the emptiness of ultimate reality is signless, do not engage with the notion that the emptiness of ultimate reality is with wishes, do not engage with the notion that the emptiness of ultimate reality is wishless, [F.155.b] do not engage with the notion that the emptiness of ultimate reality is void, and do not engage with the notion that the emptiness of ultimate reality is not void. They do not engage with the emptiness of conditioned phenomena. They do not engage with a mental image of the emptiness of conditioned phenomena. They do not engage with the notion that the emptiness of conditioned phenomena is permanent, do not engage with the notion that the emptiness of conditioned phenomena is impermanent, do not engage with the notion that the emptiness of conditioned phenomena is happiness, do not engage with the notion that the emptiness of conditioned phenomena is suffering, do not engage with the notion that the emptiness of conditioned phenomena is self, do not engage with the notion that the emptiness of conditioned phenomena is nonself, do not engage with the notion that the emptiness of conditioned phenomena is at peace, do not engage with the notion that the emptiness of conditioned phenomena is not at peace, do not engage with the notion that the emptiness of conditioned phenomena is empty, do not engage with the notion that the emptiness of conditioned phenomena is not empty, do not engage with the notion that the emptiness of conditioned phenomena has a sign, do not engage with the notion that the emptiness of conditioned phenomena is signless, do not engage with the notion that the emptiness of conditioned phenomena is with wishes, do not engage with the notion that the emptiness of conditioned phenomena is wishless, do not engage with the notion that the emptiness of conditioned phenomena is void, and do not engage with the notion that the emptiness of conditioned phenomena is not void. They do not engage with the emptiness of unconditioned phenomena. They do not engage with a mental image of the emptiness of unconditioned phenomena. They do not engage with the notion that the emptiness of unconditioned phenomena is permanent, do not engage with the notion that the emptiness of unconditioned phenomena is impermanent, do not engage with the notion that the emptiness of unconditioned phenomena is happiness, do not engage with the notion that the emptiness of unconditioned phenomena is suffering, do not engage with the notion that the emptiness of unconditioned phenomena is self, do not engage with the notion that the emptiness of unconditioned phenomena is nonself, do not engage with the notion that the emptiness of unconditioned phenomena is at peace, do not engage with the notion that the emptiness of unconditioned phenomena is not at peace, do not engage with the notion that the emptiness of unconditioned phenomena is empty, do not engage with the notion that the emptiness of unconditioned phenomena is not empty, do not engage with the notion that the emptiness of unconditioned phenomena [F.156.a] has a sign, do not engage with the notion that the emptiness of unconditioned phenomena is signless, do not engage with the notion that the emptiness of unconditioned phenomena is with wishes, do not engage with the notion that the emptiness of unconditioned phenomena is wishless, do not engage with the notion that the emptiness of unconditioned phenomena is void, and do not engage with the notion that the emptiness of unconditioned phenomena is not void. They do not engage with the emptiness of the unlimited. They do not engage with a mental image of the emptiness of the unlimited. They do not engage with the notion that the emptiness of the unlimited is permanent, do not engage with the notion that the emptiness of the unlimited is impermanent, do not engage with the notion that the emptiness of the unlimited is happiness, do not engage with the notion that the emptiness of the unlimited is suffering, do not engage with the notion that the emptiness of the unlimited is self, do not engage with the notion that the emptiness of the unlimited is nonself, do not engage with the notion that the emptiness of the unlimited is at peace, do not engage with the notion that the emptiness of the unlimited is not at peace, do not engage with the notion that the emptiness of the unlimited is empty, do not engage with the notion that the emptiness of the unlimited is not empty, do not engage with the notion that the emptiness of the unlimited has a sign, do not engage with the notion that the emptiness of the unlimited is signless, do not engage with the notion that the emptiness of the unlimited is with wishes, do not engage with the notion that the emptiness of the unlimited is wishless, do not engage with the notion that the emptiness of the unlimited is void, and do not engage with the notion that the emptiness of the unlimited is not void. They do not engage with the emptiness of that which has neither beginning nor end. They do not engage with a mental image of the emptiness of that which has neither beginning nor end. They do not engage with the notion that the emptiness of that which has neither beginning nor end is permanent, do not engage with the notion that the emptiness of that which has neither beginning nor end [F.156.b] is impermanent, do not engage with the notion that the emptiness of that which has neither beginning nor end is happiness, do not engage with the notion that the emptiness of that which has neither beginning nor end is suffering, do not engage with the notion that the emptiness of that which has neither beginning nor end is self, do not engage with the notion that the emptiness of that which has neither beginning nor end is nonself, do not engage with the notion that the emptiness of that which has neither beginning nor end is at peace, do not engage with the notion that the emptiness of that which has neither beginning nor end is not at peace, do not engage with the notion that the emptiness of that which has neither beginning nor end is empty, do not engage with the notion that the emptiness of that which has neither beginning nor end is not empty, do not engage with the notion that the emptiness of that which has neither beginning nor end has a sign, do not engage with the notion that the emptiness of that which has neither beginning nor end is signless, do not engage with the notion that the emptiness of that which has neither beginning nor end is with wishes, do not engage with the notion that the emptiness of that which has neither beginning nor end is wishless, do not engage with the notion that the emptiness of that which has neither beginning nor end is void, and do not engage with the notion that the emptiness of that which has neither beginning nor end is not void. They do not engage with the emptiness of nonexclusion. They do not engage with a mental image of the emptiness of nonexclusion. They do not engage with the notion that the emptiness of nonexclusion is permanent, do not engage with the notion that the emptiness of nonexclusion is impermanent, do not engage with the notion that the emptiness of nonexclusion is happiness, do not engage with the notion that the emptiness of nonexclusion is suffering, do not engage with the notion that the emptiness of nonexclusion is self, do not engage with the notion that the emptiness of nonexclusion is nonself, do not engage with the notion that the emptiness of nonexclusion is at peace, do not engage with the notion that the emptiness of nonexclusion is not at peace, do not engage with the notion that the emptiness of nonexclusion is empty, do not engage with the notion that the emptiness of nonexclusion is not empty, do not engage with the notion that the emptiness of nonexclusion has a sign, do not engage with the notion that the emptiness of nonexclusion is signless, do not engage with the notion that the emptiness of nonexclusion [F.157.a] is with wishes, do not engage with the notion that the emptiness of nonexclusion is wishless, do not engage with the notion that the emptiness of nonexclusion is void, and do not engage with the notion that the emptiness of nonexclusion is not void. They do not engage with the emptiness of inherent nature. They do not engage with a mental image of the emptiness of inherent nature. They do not engage with the notion that the emptiness of inherent nature is permanent, do not engage with the notion that the emptiness of inherent nature is impermanent, do not engage with the notion that the emptiness of inherent nature is happiness, do not engage with the notion that the emptiness of inherent nature is suffering, do not engage with the notion that the emptiness of inherent nature is self, do not engage with the notion that the emptiness of inherent nature is nonself, do not engage with the notion that the emptiness of inherent nature is at peace, do not engage with the notion that the emptiness of inherent nature is not at peace, do not engage with the notion that the emptiness of inherent nature is empty, do not engage with the notion that the emptiness of inherent nature is not empty, do not engage with the notion that the emptiness of inherent nature has a sign, do not engage with the notion that the emptiness of inherent nature is signless, do not engage with the notion that the emptiness of inherent nature is with wishes, do not engage with the notion that the emptiness of inherent nature is wishless, do not engage with the notion that the emptiness of inherent nature is void, and do not engage with the notion that the emptiness of inherent nature is not void. They do not engage with the emptiness of all phenomena. They do not engage with a mental image of the emptiness of all phenomena. They do not engage with the notion that the emptiness of all phenomena is permanent, do not engage with the notion that the emptiness of all phenomena is impermanent, do not engage with the notion that the emptiness of all phenomena is happiness, do not engage with the notion that the emptiness of all phenomena is suffering, do not engage with the notion that the emptiness of all phenomena is self, do not engage with the notion that the emptiness of all phenomena is nonself, do not engage with the notion that the emptiness of all phenomena is at peace, do not engage with the notion that the emptiness of all phenomena is not at peace, do not engage with the notion that [F.157.b] the emptiness of all phenomena is empty, do not engage with the notion that the emptiness of all phenomena is not empty, do not engage with the notion that the emptiness of all phenomena has a sign, do not engage with the notion that the emptiness of all phenomena is signless, do not engage with the notion that the emptiness of all phenomena is with wishes, do not engage with the notion that the emptiness of all phenomena is wishless, do not engage with the notion that the emptiness of all phenomena is void, and do not engage with the notion that the emptiness of all phenomena is not void. They do not engage with the emptiness of intrinsic defining characteristics. They do not engage with a mental image of the emptiness of intrinsic defining characteristics. They do not engage with the notion that the emptiness of intrinsic defining characteristics is permanent, do not engage with the notion that the emptiness of intrinsic defining characteristics is impermanent, do not engage with the notion that the emptiness of intrinsic defining characteristics is happiness, do not engage with the notion that the emptiness of intrinsic defining characteristics is suffering, do not engage with the notion that the emptiness of intrinsic defining characteristics is self, do not engage with the notion that the emptiness of intrinsic defining characteristics is nonself, do not engage with the notion that the emptiness of intrinsic defining characteristics is at peace, do not engage with the notion that the emptiness of intrinsic defining characteristics is not at peace, do not engage with the notion that the emptiness of intrinsic defining characteristics is empty, do not engage with the notion that the emptiness of intrinsic defining characteristics is not empty, do not engage with the notion that the emptiness of intrinsic defining characteristics has a sign, do not engage with the notion that the emptiness of intrinsic defining characteristics is signless, do not engage with the notion that the emptiness of intrinsic defining characteristics is with wishes, do not engage with the notion that the emptiness of intrinsic defining characteristics is wishless, do not engage with the notion that the emptiness of intrinsic defining characteristics is void, and do not engage with the notion that the emptiness of intrinsic defining characteristics is not void. They do not engage with the emptiness of that which cannot be apprehended. They do not engage with a mental image of the emptiness of that which cannot be apprehended. They do not engage with the notion that the emptiness of that which cannot be apprehended is permanent, do not engage with the notion that the emptiness of that which cannot be apprehended is impermanent, do not engage with the notion that the emptiness [F.158.a] of that which cannot be apprehended is happiness, do not engage with the notion that the emptiness of that which cannot be apprehended is suffering, do not engage with the notion that the emptiness of that which cannot be apprehended is self, do not engage with the notion that the emptiness of that which cannot be apprehended is nonself, do not engage with the notion that the emptiness of that which cannot be apprehended is at peace, do not engage with the notion that the emptiness of that which cannot be apprehended is not at peace, do not engage with the notion that the emptiness of that which cannot be apprehended is empty, do not engage with the notion that the emptiness of that which cannot be apprehended is not empty, do not engage with the notion that the emptiness of that which cannot be apprehended has a sign, do not engage with the notion that the emptiness of that which cannot be apprehended is signless, do not engage with the notion that the emptiness of that which cannot be apprehended is with wishes, do not engage with the notion that the emptiness of that which cannot be apprehended is wishless, do not engage with the notion that the emptiness of that which cannot be apprehended is void, and do not engage with the notion that the emptiness of that which cannot be apprehended is not void. They do not engage with the emptiness of nonentities. They do not engage with a mental image of the emptiness of nonentities. They do not engage with the notion that the emptiness of nonentities is permanent, do not engage with the notion that the emptiness of nonentities is impermanent, do not engage with the notion that the emptiness of nonentities is happiness, do not engage with the notion that the emptiness of nonentities is suffering, do not engage with the notion that the emptiness of nonentities is self, do not engage with the notion that the emptiness of nonentities is nonself, do not engage with the notion that the emptiness of nonentities is at peace, do not engage with the notion that the emptiness of nonentities is not at peace, do not engage with the notion that the emptiness of nonentities is empty, do not engage with the notion that the emptiness of nonentities is not empty, do not engage with the notion that the emptiness of nonentities has a sign, do not engage with the notion that the emptiness of nonentities is signless, do not engage with the notion that the emptiness of nonentities is with wishes, do not engage with the notion that the emptiness of nonentities is wishless, do not engage with the notion that the emptiness of nonentities is void, and do not engage with the notion that the emptiness of nonentities is not void. [F.158.b] They do not engage with the emptiness of essential nature. They do not engage with a mental image of the emptiness of essential nature. They do not engage with the notion that the emptiness of essential nature is permanent, do not engage with the notion that the emptiness of essential nature is impermanent, do not engage with the notion that the emptiness of essential nature is happiness, do not engage with the notion that the emptiness of essential nature is suffering, do not engage with the notion that the emptiness of essential nature is self, do not engage with the notion that the emptiness of essential nature is nonself, do not engage with the notion that the emptiness of essential nature is at peace, do not engage with the notion that the emptiness of essential nature is not at peace, do not engage with the notion that the emptiness of essential nature is empty, do not engage with the notion that the emptiness of essential nature is not empty, do not engage with the notion that the emptiness of essential nature has a sign, do not engage with the notion that the emptiness of essential nature is signless, do not engage with the notion that the emptiness of essential nature is with wishes, do not engage with the notion that the emptiness of essential nature is wishless, do not engage with the notion that the emptiness of essential nature is void, and do not engage with the notion that the emptiness of essential nature is not void. They do not engage with the emptiness of an essential nature of nonentities. They do not engage with a mental image of the emptiness of an essential nature of nonentities. They do not engage with the notion that the emptiness of an essential nature of nonentities is permanent, do not engage with the notion that the emptiness of an essential nature of nonentities is impermanent, do not engage with the notion that the emptiness of an essential nature of nonentities is happiness, do not engage with the notion that the emptiness of an essential nature of nonentities is suffering, do not engage with the notion that the emptiness of an essential nature of nonentities is self, do not engage with the notion that the emptiness of an essential nature of nonentities is nonself, do not engage with the notion that the emptiness of an essential nature of nonentities is at peace, do not engage with the notion that the emptiness of an essential nature of nonentities is not at peace, do not engage with the notion that the emptiness of an essential nature of nonentities is empty, do not engage with the notion that the emptiness of an essential nature of nonentities is not empty, do not engage with the notion that the emptiness of an essential nature of nonentities has a sign, [F.159.a] do not engage with the notion that the emptiness of an essential nature of nonentities is signless, do not engage with the notion that the emptiness of an essential nature of nonentities is with wishes, do not engage with the notion that the emptiness of an essential nature of nonentities is wishless, do not engage with the notion that the emptiness of an essential nature of nonentities is void, and do not engage with the notion that the emptiness of an essential nature of nonentities is not void.

6.­133

“They do not engage with the applications of mindfulness. They do not engage with mental images of the applications of mindfulness. They do not engage with the notion that the applications of mindfulness are permanent, do not engage with the notion that the applications of mindfulness are impermanent, do not engage with the notion that the applications of mindfulness are happiness, do not engage with the notion that the applications of mindfulness are suffering, do not engage with the notion that the applications of mindfulness are self, do not engage with the notion that the applications of mindfulness are nonself, do not engage with the notion that the applications of mindfulness are at peace, do not engage with the notion that the applications of mindfulness are not at peace, do not engage with the notion that the applications of mindfulness are empty, do not engage with the notion that the applications of mindfulness are not empty, do not engage with the notion that the applications of mindfulness have a sign, do not engage with the notion that the applications of mindfulness are signless, do not engage with the notion that the applications of mindfulness are with wishes, do not engage with the notion that the applications of mindfulness are wishless, do not engage with the notion that the applications of mindfulness are void, and do not engage with the notion that the applications of mindfulness are not void. They do not engage with the correct exertions. They do not engage with mental images of the correct exertions. They do not engage with the notion that the correct exertions are permanent, do not engage with the notion that the correct exertions are impermanent, do not engage with the notion that the correct exertions are happiness, do not engage with the notion that the correct exertions [F.159.b] are suffering, do not engage with the notion that the correct exertions are self, do not engage with the notion that the correct exertions are nonself, do not engage with the notion that the correct exertions are at peace, do not engage with the notion that the correct exertions are not at peace, do not engage with the notion that the correct exertions are empty, do not engage with the notion that the correct exertions are not empty, do not engage with the notion that the correct exertions have a sign, do not engage with the notion that the correct exertions are signless, do not engage with the notion that the correct exertions are with wishes, do not engage with the notion that the correct exertions are wishless, do not engage with the notion that the correct exertions are void, and do not engage with the notion that the correct exertions are not void. They do not engage with the supports for miraculous ability. They do not engage with mental images of the supports for miraculous ability. They do not engage with the notion that the supports for miraculous ability are permanent, do not engage with the notion that the supports for miraculous ability are impermanent, do not engage with the notion that the supports for miraculous ability are happiness, do not engage with the notion that the supports for miraculous ability are suffering, do not engage with the notion that the supports for miraculous ability are self, do not engage with the notion that the supports for miraculous ability are nonself, do not engage with the notion that the supports for miraculous ability are at peace, do not engage with the notion that the supports for miraculous ability are not at peace, do not engage with the notion that the supports for miraculous ability are empty, do not engage with the notion that the supports for miraculous ability are not empty, do not engage with the notion that the supports for miraculous ability have a sign, do not engage with the notion that the supports for miraculous ability are signless, do not engage with the notion that the supports for miraculous ability are with wishes, do not engage with the notion that the supports for miraculous ability are wishless, do not engage with the notion that the supports for miraculous ability are void, and do not engage with the notion that the supports for miraculous ability are not void. [F.160.a] They do not engage with the faculties. They do not engage with mental images of the faculties. They do not engage with the notion that the faculties are permanent, do not engage with the notion that the faculties are impermanent, do not engage with the notion that the faculties are happiness, do not engage with the notion that the faculties are suffering, do not engage with the notion that the faculties are self, do not engage with the notion that the faculties are nonself, do not engage with the notion that the faculties are at peace, do not engage with the notion that the faculties are not at peace, do not engage with the notion that the faculties are empty, do not engage with the notion that the faculties are not empty, do not engage with the notion that the faculties have a sign, do not engage with the notion that the faculties are signless, do not engage with the notion that the faculties are with wishes, do not engage with the notion that the faculties are wishless, do not engage with the notion that the faculties are void, and do not engage with the notion that the faculties are not void. They do not engage with the powers. They do not engage with mental images of the powers. They do not engage with the notion that the powers are permanent, do not engage with the notion that the powers are impermanent, do not engage with the notion that the powers are happiness, do not engage with the notion that the powers are suffering, do not engage with the notion that the powers are self, do not engage with the notion that the powers are nonself, do not engage with the notion that the powers are at peace, do not engage with the notion that the powers are not at peace, do not engage with the notion that the powers are empty, do not engage with the notion that the powers are not empty, do not engage with the notion that the powers have a sign, do not engage with the notion that the powers are signless, do not engage with the notion that the powers are with wishes, do not engage with the notion that the powers are wishless, do not engage with the notion that the powers are void, and do not engage with the notion that the powers are not void. They do not engage with the branches of enlightenment. They do not engage with mental images of the branches of enlightenment. They do not engage with the notion that the branches of enlightenment are permanent, do not engage with the notion that the branches of enlightenment are impermanent, do not engage with [F.160.b] the notion that the branches of enlightenment are happiness, do not engage with the notion that the branches of enlightenment are suffering, do not engage with the notion that the branches of enlightenment are self, do not engage with the notion that the branches of enlightenment are nonself, do not engage with the notion that the branches of enlightenment are at peace, do not engage with the notion that the branches of enlightenment are not at peace, do not engage with the notion that the branches of enlightenment are empty, do not engage with the notion that the branches of enlightenment are not empty, do not engage with the notion that the branches of enlightenment have a sign, do not engage with the notion that the branches of enlightenment are signless, do not engage with the notion that the branches of enlightenment are with wishes, do not engage with the notion that the branches of enlightenment are wishless, do not engage with the notion that the branches of enlightenment are void, and do not engage with the notion that the branches of enlightenment are not void. They do not engage with the noble eightfold path. They do not engage with a mental image of the noble eightfold path. They do not engage with the notion that the noble eightfold path is permanent, do not engage with the notion that the noble eightfold path is impermanent, do not engage with the notion that the noble eightfold path is happiness, do not engage with the notion that the noble eightfold path is suffering, do not engage with the notion that the noble eightfold path is self, do not engage with the notion that the noble eightfold path is nonself, do not engage with the notion that the noble eightfold path is at peace, do not engage with the notion that the noble eightfold path is not at peace, do not engage with the notion that the noble eightfold path is empty, do not engage with the notion that the noble eightfold path is not empty, do not engage with the notion that the noble eightfold path has a sign, do not engage with the notion that the noble eightfold path is signless, do not engage with the notion that the noble eightfold path [F.161.a] is with wishes, do not engage with the notion that the noble eightfold path is wishless, do not engage with the notion that the noble eightfold path is void, and do not engage with the notion that the noble eightfold path is not void.

6.­134

“They do not engage with the truths of the noble ones. They do not engage with mental images of the truths of the noble ones. They do not engage with the notion that the truths of the noble ones are permanent, do not engage with the notion that the truths of the noble ones are impermanent, do not engage with the notion that the truths of the noble ones are happiness, do not engage with the notion that the truths of the noble ones are suffering, do not engage with the notion that the truths of the noble ones are self, do not engage with the notion that the truths of the noble ones are nonself, do not engage with the notion that the truths of the noble ones are at peace, do not engage with the notion that the truths of the noble ones are not at peace, do not engage with the notion that the truths of the noble ones are empty, do not engage with the notion that the truths of the noble ones are not empty, do not engage with the notion that the truths of the noble ones have a sign, do not engage with the notion that the truths of the noble ones are signless, do not engage with the notion that the truths of the noble ones are with wishes, do not engage with the notion that the truths of the noble ones are wishless, do not engage with the notion that the truths of the noble ones are void, and do not engage with the notion that the truths of the noble ones are not void. They do not engage with the meditative concentrations. They do not engage with mental images of the meditative concentrations. They do not engage with the notion that the meditative concentrations are permanent, do not engage with the notion that the meditative concentrations are impermanent, do not engage with the notion that the meditative concentrations are happiness, do not engage with the notion that the meditative concentrations are suffering, do not engage with the notion that the meditative concentrations are self, do not engage with the notion that the meditative concentrations are nonself, [F.161.b] do not engage with the notion that the meditative concentrations are at peace, do not engage with the notion that the meditative concentrations are not at peace, do not engage with the notion that the meditative concentrations are empty, do not engage with the notion that the meditative concentrations are not empty, do not engage with the notion that the meditative concentrations have a sign, do not engage with the notion that the meditative concentrations are signless, do not engage with the notion that the meditative concentrations are with wishes, do not engage with the notion that the meditative concentrations are wishless, do not engage with the notion that the meditative concentrations are void, and do not engage with the notion that the meditative concentrations are not void. They do not engage with the immeasurable attitudes. They do not engage with mental images of the immeasurable attitudes. They do not engage with the notion that the immeasurable attitudes are permanent, do not engage with the notion that the immeasurable attitudes are impermanent, do not engage with the notion that the immeasurable attitudes are happiness, do not engage with the notion that the immeasurable attitudes are suffering, do not engage with the notion that the immeasurable attitudes are self, do not engage with the notion that the immeasurable attitudes are nonself, do not engage with the notion that the immeasurable attitudes are at peace, do not engage with the notion that the immeasurable attitudes are not at peace, do not engage with the notion that the immeasurable attitudes are empty, do not engage with the notion that the immeasurable attitudes are not empty, do not engage with the notion that the immeasurable attitudes have a sign, do not engage with the notion that the immeasurable attitudes are signless, do not engage with the notion that the immeasurable attitudes are with wishes, do not engage with the notion that the immeasurable attitudes are wishless, do not engage with the notion that the immeasurable attitudes are void, and do not engage with the notion that the immeasurable attitudes are not void. They do not engage with the formless absorptions. They do not engage with mental images of the formless absorptions. They do not engage with the notion that the formless absorptions are permanent, do not engage with the notion that the formless absorptions are impermanent, do not engage with the notion that [F.162.a] the formless absorptions are happiness, do not engage with the notion that the formless absorptions are suffering, do not engage with the notion that the formless absorptions are self, do not engage with the notion that the formless absorptions are nonself, do not engage with the notion that the formless absorptions are at peace, do not engage with the notion that the formless absorptions are not at peace, do not engage with the notion that the formless absorptions are empty, do not engage with the notion that the formless absorptions are not empty, do not engage with the notion that the formless absorptions have a sign, do not engage with the notion that the formless absorptions are signless, do not engage with the notion that the formless absorptions are with wishes, do not engage with the notion that the formless absorptions are wishless, do not engage with the notion that the formless absorptions are void, and do not engage with the notion that the formless absorptions are not void. They do not engage with the liberations. They do not engage with mental images of the liberations. They do not engage with the notion that the liberations are permanent, do not engage with the notion that the liberations are impermanent, do not engage with the notion that the liberation are happiness, do not engage with the notion that the liberations are suffering, do not engage with the notion that the liberations are self, do not engage with the notion that the liberations are nonself, do not engage with the notion that the liberations are at peace, do not engage with the notion that the liberations are not at peace, do not engage with the notion that the liberations are empty, do not engage with the notion that the liberations are not empty, do not engage with the notion that the liberations have a sign, [F.162.b] do not engage with the notion that the liberations are signless, do not engage with the notion that the liberations are with wishes, do not engage with the notion that the liberations are wishless, do not engage with the notion that the liberations are void, and do not engage with the notion that the liberations are not void. They do not engage with the serial steps of meditative absorption. They do not engage with mental images of the serial steps of meditative absorption. They do not engage with the notion that the serial steps of meditative absorption are permanent, do not engage with the notion that the serial steps of meditative absorption are impermanent, do not engage with the notion that the serial steps of meditative absorption are happiness, do not engage with the notion that the serial steps of meditative absorption are suffering, do not engage with the notion that the serial steps of meditative absorption are self, do not engage with the notion that the serial steps of meditative absorption are nonself, do not engage with the notion that the serial steps of meditative absorption are at peace, do not engage with the notion that the serial steps of meditative absorption are not at peace, do not engage with the notion that the serial steps of meditative absorption are empty, do not engage with the notion that the serial steps of meditative absorption are not empty, do not engage with the notion that the serial steps of meditative absorption have a sign, do not engage with the notion that the serial steps of meditative absorption are signless, do not engage with the notion that the serial steps of meditative absorption are with wishes, do not engage with the notion that the serial steps of meditative absorption are wishless, do not engage with the notion that the serial steps of meditative absorption are void, and do not engage with the notion that the serial steps of meditative absorption are not void. They do not engage with the emptiness, [F.163.a] signlessness, and wishlessness gateways to liberation. They do not engage with mental images of the emptiness, signlessness, and wishlessness gateways to liberation. They do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are permanent, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are happiness, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are self, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not at peace, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are empty, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not empty, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation have a sign, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are signless, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are with wishes, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are wishless, do not engage with the notion that the emptiness, signlessness, and wishlessness [F.163.b] gateways to liberation are void, and do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not void. They do not engage with the extrasensory powers. They do not engage with mental images of the extrasensory powers. They do not engage with the notion that the extrasensory powers are permanent, do not engage with the notion that the extrasensory powers are impermanent, do not engage with the notion that the extrasensory powers are happiness, do not engage with the notion that the extrasensory powers are suffering, do not engage with the notion that the extrasensory powers are self, do not engage with the notion that the extrasensory powers are nonself, do not engage with the notion that the extrasensory powers are at peace, do not engage with the notion that the extrasensory powers are not at peace, do not engage with the notion that the extrasensory powers are empty, do not engage with the notion that the extrasensory powers are not empty, do not engage with the notion that the extrasensory powers have a sign, do not engage with the notion that the extrasensory powers are signless, do not engage with the notion that the extrasensory powers are with wishes, do not engage with the notion that the extrasensory powers are wishless, do not engage with the notion that the extrasensory powers are void, and do not engage with the notion that the extrasensory powers are not void. They do not engage with the meditative stabilities. They do not engage with mental images of the meditative stabilities. They do not engage with the notion that the meditative stabilities are permanent, do not engage with the notion that the meditative stabilities are impermanent, do not engage with the notion that the meditative stabilities are happiness, do not engage with the notion that the meditative stabilities are suffering, do not engage with the notion that the meditative stabilities are self, do not engage with the notion that the meditative stabilities are nonself, do not engage with the notion that the meditative stabilities are at peace, do not engage with the notion that the meditative stabilities are not at peace, do not engage with the notion that the meditative stabilities are empty, do not engage with the notion that the meditative stabilities [F.164.a] are not empty, do not engage with the notion that the meditative stabilities have a sign, do not engage with the notion that the meditative stabilities are signless, do not engage with the notion that the meditative stabilities are with wishes, do not engage with the notion that the meditative stabilities are wishless, do not engage with the notion that the meditative stabilities are void, and do not engage with the notion that the meditative stabilities are not void. They do not engage with the dhāraṇī gateways. They do not engage with mental images of the dhāraṇī gateways. They do not engage with the notion that the dhāraṇī gateways are permanent, do not engage with the notion that the dhāraṇī gateways are impermanent, do not engage with the notion that the dhāraṇī gateways are happiness, do not engage with the notion that the dhāraṇī gateways are suffering, do not engage with the notion that the dhāraṇī gateways are self, do not engage with the notion that the dhāraṇī gateways are nonself, do not engage with the notion that the dhāraṇī gateways are at peace, do not engage with the notion that the dhāraṇī gateways are not at peace, do not engage with the notion that the dhāraṇī gateways are empty, do not engage with the notion that the dhāraṇī gateways are not empty, do not engage with the notion that the dhāraṇī gateways have a sign, do not engage with the notion that the dhāraṇī gateways are signless, do not engage with the notion that the dhāraṇī gateways are with wishes, do not engage with the notion that the dhāraṇī gateways are wishless, do not engage with the notion that the dhāraṇī gateways are void, and do not engage with the notion that the dhāraṇī gateways are not void.

6.­135

“They do not engage with the powers of the tathāgatas. They do not engage with mental images of the powers of the tathāgatas. They do not engage with the notion that the powers of the tathāgatas are permanent, do not engage with the notion that the powers of the tathāgatas are impermanent, do not engage with the notion that the powers of the tathāgatas are happiness, do not engage with the notion that the powers of the tathāgatas are suffering, do not engage with the notion that the powers of the tathāgatas [F.164.b] are self, do not engage with the notion that the powers of the tathāgatas are nonself, do not engage with the notion that the powers of the tathāgatas are at peace, do not engage with the notion that the powers of the tathāgatas are not at peace, do not engage with the notion that the powers of the tathāgatas are empty, do not engage with the notion that the powers of the tathāgatas are not empty, do not engage with the notion that the powers of the tathāgatas have a sign, do not engage with the notion that the powers of the tathāgatas are signless, do not engage with the notion that the powers of the tathāgatas are with wishes, do not engage with the notion that the powers of the tathāgatas are wishless, do not engage with the notion that the powers of the tathāgatas are void, and do not engage with the notion that the powers of the tathāgatas are not void. They do not engage with the fearlessnesses. They do not engage with mental images of the fearlessnesses. They do not engage with the notion that the fearlessnesses are permanent, do not engage with the notion that the fearlessnesses are impermanent, do not engage with the notion that the fearlessnesses are happiness, do not engage with the notion that the fearlessnesses are suffering, do not engage with the notion that the fearlessnesses are self, do not engage with the notion that the fearlessnesses are nonself, do not engage with the notion that the fearlessnesses are at peace, do not engage with the notion that the fearlessnesses are not at peace, do not engage with the notion that the fearlessnesses are empty, do not engage with the notion that the fearlessnesses are not empty, do not engage with the notion that the fearlessnesses have a sign, do not engage with the notion that the fearlessnesses are signless, do not engage with the notion that the fearlessnesses are with wishes, do not engage with the notion that the fearlessnesses are wishless, do not engage with the notion that the fearlessnesses are void, and do not engage with the notion that the fearlessnesses are not void. They do not engage with [F.165.a] the kinds of exact knowledge. They do not engage with mental images of the kinds of exact knowledge. They do not engage with the notion that the kinds of exact knowledge are permanent, do not engage with the notion that the kinds of exact knowledge are impermanent, do not engage with the notion that the kinds of exact knowledge are happiness, do not engage with the notion that the kinds of exact knowledge are suffering, do not engage with the notion that the kinds of exact knowledge are self, do not engage with the notion that the kinds of exact knowledge are nonself, do not engage with the notion that the kinds of exact knowledge are at peace, do not engage with the notion that the kinds of exact knowledge are not at peace, do not engage with the notion that the kinds of exact knowledge are empty, do not engage with the notion that the kinds of exact knowledge are not empty, do not engage with the notion that the kinds of exact knowledge have a sign, do not engage with the notion that the kinds of exact knowledge are signless, do not engage with the notion that the kinds of exact knowledge are with wishes, do not engage with the notion that the kinds of exact knowledge are wishless, do not engage with the notion that the kinds of exact knowledge are void, and do not engage with the notion that the kinds of exact knowledge are not void. They do not engage with great compassion. They do not engage with a mental image of great compassion. They do not engage with the notion that great compassion is permanent, do not engage with the notion that great compassion is impermanent, do not engage with the notion that great compassion is happiness, do not engage with the notion that great compassion is suffering, do not engage with the notion that great compassion is self, do not engage with the notion that great compassion is nonself, do not engage with the notion that great compassion is at peace, do not engage with the notion that great compassion is not at peace, do not engage with the notion that great compassion is empty, do not engage with the notion that great compassion is not empty, do not engage with the notion that great compassion has a sign, do not engage with the notion that great [F.165.b] compassion is signless, do not engage with the notion that great compassion is with wishes, do not engage with the notion that great compassion is wishless, do not engage with the notion that great compassion is void, and do not engage with the notion that great compassion is not void. They do not engage with the distinct qualities of the buddhas. They do not engage with mental images of the distinct qualities of the buddhas. They do not engage with the notion that the distinct qualities of the buddhas are permanent, do not engage with the notion that the distinct qualities of the buddhas are impermanent, do not engage with the notion that the distinct qualities of the buddhas are happiness, do not engage with the notion that the distinct qualities of the buddhas are suffering, do not engage with the notion that the distinct qualities of the buddhas are self, do not engage with the notion that the distinct qualities of the buddhas are nonself, do not engage with the notion that the distinct qualities of the buddhas are at peace, do not engage with the notion that the distinct qualities of the buddhas are not at peace, do not engage with the notion that the distinct qualities of the buddhas are empty, do not engage with the notion that the distinct qualities of the buddhas are not empty, do not engage with the notion that the kinds of exact knowledge have a sign, do not engage with the notion that the distinct qualities of the buddhas are signless, do not engage with the notion that the distinct qualities of the buddhas are with wishes, do not engage with the notion that the distinct qualities of the buddhas are wishless, do not engage with the notion that the distinct qualities of the buddhas are void, and do not engage with the notion that the distinct qualities of the buddhas are not void. [F.166.a] [B13]

6.­136

“If you ask why, Venerable Śāradvatīputra, it is because that emptiness of physical forms is not physical forms. Physical forms are not other than emptiness, nor is emptiness other than physical forms. Emptiness is indeed physical forms, and physical forms are indeed emptiness. That emptiness of feelings is not feelings. Feelings are not other than emptiness, nor is emptiness other than feelings. Emptiness is indeed feelings, and feelings are indeed emptiness. That emptiness of perceptions is not perceptions. Perceptions are not other than emptiness, nor is emptiness other than perceptions. Emptiness is indeed perceptions, and perceptions are indeed emptiness. That emptiness of formative predispositions is not formative predispositions. Formative predispositions are not other than emptiness, nor is emptiness other than formative predispositions. Emptiness is indeed formative predispositions, and formative predispositions are indeed emptiness. That emptiness of consciousness is not consciousness. Consciousness is not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and consciousness is indeed emptiness.

6.­137

“That emptiness of the eyes is not the eyes. The eyes are not other than emptiness, nor is emptiness other than the eyes. Emptiness is indeed the eyes, and the eyes are indeed emptiness. That emptiness of the ears is not the ears. The ears are not other than emptiness, nor is emptiness other than the ears. Emptiness is indeed the ears, and the ears are indeed emptiness. That emptiness of the nose is not the nose. The nose is not other than emptiness, nor is emptiness other than [F.166.b] the nose. Emptiness is indeed the nose, and the nose is indeed emptiness. That emptiness of the tongue is not the tongue. The tongue is not other than emptiness, nor is emptiness other than the tongue. Emptiness is indeed the tongue, and the tongue is indeed emptiness. That emptiness of the body is not the body. The body is not other than emptiness, nor is emptiness other than the body. Emptiness is indeed the body, and the body is indeed emptiness. That emptiness of the mental faculty is not the mental faculty. The mental faculty is not other than emptiness, nor is emptiness other than the mental faculty. Emptiness is indeed the mental faculty, and the mental faculty is indeed emptiness.

6.­138

“That emptiness of sights is not sights. Sights are not other than emptiness, nor is emptiness other than sights. Emptiness is indeed sights, and sights are indeed emptiness. That emptiness of sounds is not sounds. Sounds are not other than emptiness, nor is emptiness other than sounds. Emptiness is indeed sounds, and sound are indeed emptiness. That emptiness of odors is not odors. Odors are not other than emptiness, nor is emptiness other than odors. Emptiness is indeed odors, and odors are indeed emptiness. That emptiness of tastes is not tastes. Tastes are not other than emptiness, nor is emptiness other than tastes. Emptiness is indeed tastes, and tastes are indeed emptiness. That emptiness of tangibles is not tangibles. Tangibles are not other than emptiness, nor is emptiness other than tangibles. Emptiness is indeed tangibles, and tangibles are indeed emptiness. That emptiness of mental phenomena is not mental phenomena. Mental phenomena are not other than emptiness, nor is emptiness other than mental phenomena. [F.167.a] Emptiness is indeed mental phenomena, and mental phenomena are indeed emptiness.

6.­145

“That emptiness of the earth element is not the earth element. The earth element is not other than emptiness, nor is emptiness other than the earth element. Emptiness is indeed the earth element, and the earth element is indeed emptiness. That emptiness of the water element is not the water element. The water element is not other than emptiness, nor is emptiness other than the water element. Emptiness is indeed the water element, and the water element is indeed emptiness. That emptiness of the fire element is not the fire element. The fire element is not other than emptiness, nor is emptiness other than the fire element. Emptiness is indeed the fire element, and the fire element is indeed emptiness. That emptiness of the wind element is not the wind element. The wind element is not other than emptiness, nor is emptiness other than the wind element. Emptiness is indeed the wind element, and the wind element is indeed emptiness. That emptiness of the space element is not the space element. The space element is not other than emptiness, nor is emptiness other than the space element. Emptiness is indeed the space element, and the space element is indeed emptiness. That emptiness of the consciousness element is not the consciousness element. The consciousness element is not other than emptiness, nor is emptiness other than the consciousness element. Emptiness is indeed the consciousness element, and the consciousness element is indeed emptiness.

6.­146

“That emptiness of ignorance is not ignorance. Ignorance is not other [F.169.a] than emptiness, nor is emptiness other than ignorance. Emptiness is indeed ignorance, and ignorance is indeed emptiness. That emptiness of formative predispositions is not the formative predispositions. Formative predispositions are not other than emptiness, nor is emptiness other than formative predispositions. Emptiness is indeed formative predispositions, and formative predispositions are indeed emptiness. That emptiness of consciousness is not consciousness. Consciousness is not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and consciousness is indeed emptiness. That emptiness of name and form is not name and form. Name and form are not other than emptiness, nor is emptiness other than name and form. Emptiness is indeed name and form, and name and form are indeed emptiness. That emptiness of the six sense fields is not the six sense fields. The six sense fields are not other than emptiness, nor is emptiness other than the six sense fields. Emptiness is indeed the six sense fields, and the six sense fields are indeed emptiness. That emptiness of sensory contact is not sensory contact. Sensory contact is not other than emptiness, nor is emptiness other than sensory contact. Emptiness is indeed sensory contact, and sensory contact is indeed emptiness. That emptiness of sensation is not sensation. Sensation is not other than emptiness, nor is emptiness other than sensation. Emptiness is indeed sensation, and sensation is indeed emptiness. That emptiness of craving is not craving. Craving is not other than emptiness, nor is emptiness other than craving. [F.169.b] Emptiness is indeed craving, and craving is indeed emptiness. That emptiness of grasping is not grasping. Grasping is not other than emptiness, nor is emptiness other than grasping. Emptiness is indeed grasping, and grasping is indeed emptiness. That emptiness of the rebirth process is not the rebirth process. The rebirth process is not other than emptiness, nor is emptiness other than the rebirth process. Emptiness is indeed the rebirth process, and the rebirth process is indeed emptiness. That emptiness of birth is not birth. Birth is not other than emptiness, nor is emptiness other than birth. Emptiness is indeed birth and birth is indeed emptiness. That emptiness of aging and death is not aging and death. Aging and death are not other than emptiness, nor is emptiness other than aging and death. Emptiness is indeed aging and death, and aging and death are indeed emptiness.

6.­147

“That emptiness of the perfection of generosity is not the perfection of generosity. The perfection of generosity is not other than emptiness, nor is emptiness other than the perfection of generosity. Emptiness is indeed the perfection of generosity, and the perfection of generosity is indeed emptiness. That emptiness of the perfection of ethical discipline is not the perfection of ethical discipline. The perfection of ethical discipline is not other than emptiness, nor is emptiness other than the perfection of ethical discipline. Emptiness is indeed the perfection of ethical discipline, and the perfection of ethical discipline is indeed emptiness. That emptiness of the perfection of tolerance is not the perfection of tolerance. The perfection of tolerance is not other than emptiness, nor is emptiness [F.170.a] other than the perfection of tolerance. Emptiness is indeed the perfection of tolerance, and the perfection of tolerance is indeed emptiness. That emptiness of the perfection of perseverance is not the perfection of perseverance. The perfection of perseverance is not other than emptiness, nor is emptiness other than the perfection of perseverance. Emptiness is indeed the perfection of perseverance, and the perfection of perseverance is indeed emptiness. That emptiness of the perfection of meditative concentration is not the perfection of meditative concentration. The perfection of meditative concentration is not other than emptiness, nor is emptiness other than the perfection of meditative concentration. Emptiness is indeed the perfection of meditative concentration, and the perfection of meditative concentration is indeed emptiness. That emptiness of the perfection of wisdom is not the perfection of wisdom. The perfection of wisdom is not other than emptiness, nor is emptiness other than the perfection of wisdom. Emptiness is indeed the perfection of wisdom, and the perfection of wisdom is indeed emptiness.

6.­148

“That emptiness of the emptiness of internal phenomena is not the emptiness of internal phenomena. The emptiness of internal phenomena is not other than emptiness, nor is emptiness other than the emptiness of internal phenomena. Emptiness is indeed the emptiness of internal phenomena, and the emptiness of internal phenomena is indeed emptiness. That emptiness of the emptiness of external phenomena is not the emptiness of external phenomena. The emptiness of external phenomena is not other than emptiness, nor is emptiness other than the emptiness of external phenomena. Emptiness is indeed the emptiness of external phenomena, and the emptiness of external phenomena is indeed emptiness. That emptiness of the emptiness of external and internal phenomena [F.170.b] is not the emptiness of external and internal phenomena. The emptiness of external and internal phenomena is not other than emptiness, nor is emptiness other than the emptiness of external and internal phenomena. Emptiness is indeed the emptiness of external and internal phenomena, and the emptiness of external and internal phenomena is indeed emptiness. That emptiness of the emptiness of emptiness is not the emptiness of emptiness. The emptiness of emptiness is not other than emptiness, nor is emptiness other than the emptiness of emptiness. Emptiness is indeed the emptiness of emptiness, and the emptiness of emptiness is indeed emptiness. That emptiness of the emptiness of great extent is not the emptiness of great extent. The emptiness of great extent is not other than emptiness, nor is emptiness other than the emptiness of great extent. Emptiness is indeed the emptiness of great extent, and the emptiness of great extent is indeed emptiness. That emptiness of the emptiness of ultimate reality is not the emptiness of ultimate reality. The emptiness of ultimate reality is not other than emptiness, nor is emptiness other than the emptiness of ultimate reality. Emptiness is indeed the emptiness of ultimate reality, and the emptiness of ultimate reality is indeed emptiness. That emptiness of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena. The emptiness of conditioned phenomena is not other than emptiness, nor is emptiness other than the emptiness of conditioned phenomena. Emptiness is indeed the emptiness of conditioned phenomena, and the emptiness of conditioned phenomena is indeed emptiness. That emptiness of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena. The emptiness of unconditioned phenomena is not other than emptiness, nor is emptiness other than the emptiness of unconditioned phenomena. Emptiness is indeed the emptiness of unconditioned phenomena, and the emptiness of unconditioned phenomena is indeed emptiness. That emptiness of the emptiness of the unlimited is not [F.171.a] the emptiness of the unlimited. The emptiness of the unlimited is not other than emptiness, nor is emptiness other than the emptiness of the unlimited. Emptiness is indeed the emptiness of the unlimited, and the emptiness of the unlimited is indeed emptiness. That emptiness of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end. The emptiness of that which has neither beginning nor end is not other than emptiness, nor is emptiness other than the emptiness of that which has neither beginning nor end. Emptiness is indeed the emptiness of that which has neither beginning nor end, and the emptiness of that which has neither beginning nor end is indeed emptiness. That emptiness of the emptiness of nonexclusion is not the emptiness of nonexclusion. The emptiness of nonexclusion is not other than emptiness, nor is emptiness other than the emptiness of nonexclusion. Emptiness is indeed the emptiness of nonexclusion, and the emptiness of nonexclusion is indeed emptiness. That emptiness of the emptiness of inherent nature is not the emptiness of inherent nature. The emptiness of inherent nature is not other than emptiness, nor is emptiness other than the emptiness of inherent nature. Emptiness is indeed the emptiness of inherent nature, and the emptiness of inherent nature is indeed emptiness. That emptiness of the emptiness of all phenomena is not the emptiness of all phenomena. The emptiness of all phenomena is not other than emptiness, nor is emptiness other than the emptiness of all phenomena. Emptiness is indeed the emptiness of all phenomena, and the emptiness of all phenomena is indeed emptiness. That emptiness of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics. The emptiness of intrinsic defining characteristics is not other than [F.171.b] emptiness, nor is emptiness other than the emptiness of intrinsic defining characteristics. Emptiness is indeed the emptiness of intrinsic defining characteristics, and the emptiness of intrinsic defining characteristics is indeed emptiness. That emptiness of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended. The emptiness of that which cannot be apprehended is not other than emptiness, nor is emptiness other than the emptiness of that which cannot be apprehended. Emptiness is indeed the emptiness of that which cannot be apprehended, and the emptiness of that which cannot be apprehended is indeed emptiness. That emptiness of the emptiness of nonentities is not the emptiness of nonentities. The emptiness of nonentities is not other than emptiness, nor is emptiness other than the emptiness of nonentities. Emptiness is indeed the emptiness of nonentities, and the emptiness of nonentities is indeed emptiness. That emptiness of the emptiness of essential nature is not the emptiness of essential nature. The emptiness of essential nature is not other than emptiness, nor is emptiness other than the emptiness of essential nature. Emptiness is indeed the emptiness of essential nature, and the emptiness of essential nature is indeed emptiness. That emptiness of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities. The emptiness of an essential nature of nonentities is not other than emptiness, nor is emptiness other than the emptiness of an essential nature of nonentities. Emptiness is indeed the emptiness of an essential nature of nonentities, and the emptiness of an essential nature of nonentities is indeed emptiness.

6.­149

“That emptiness of the four applications of mindfulness is not the applications of mindfulness. The applications of mindfulness are not other than emptiness, nor is emptiness other than the applications of mindfulness. [F.172.a] Emptiness is indeed the applications of mindfulness, and the applications of mindfulness are indeed emptiness. That emptiness of the four correct exertions is not the correct exertions. The correct exertions are not other than emptiness, nor is emptiness other than the correct exertions. Emptiness is indeed the correct exertions, and the correct exertions are indeed emptiness. That emptiness of the four supports for miraculous ability is not the supports for miraculous ability. The supports for miraculous ability are not other than emptiness, nor is emptiness other than the supports for miraculous ability. Emptiness is indeed the supports for miraculous ability, and the supports for miraculous ability are indeed emptiness. That emptiness of the five faculties is not the faculties. The faculties are not other than emptiness, nor is emptiness other than the faculties. Emptiness is indeed the faculties, and the faculties are indeed emptiness. That emptiness of the five powers is not the powers. The powers are not other than emptiness, nor is emptiness other than the powers. Emptiness is indeed the powers, and the powers are indeed emptiness. That emptiness of the seven branches of enlightenment is not the branches of enlightenment. The branches of enlightenment are not other than emptiness, nor is emptiness other than the branches of enlightenment. Emptiness is indeed the branches of enlightenment, and the branches of enlightenment are indeed emptiness. That emptiness of the noble eightfold path is not the noble eightfold path. The noble eightfold path is not other than emptiness, [F.172.b] nor is emptiness other than the noble eightfold path. Emptiness is indeed the noble eightfold path, and the noble eightfold path is indeed emptiness.

6.­150

“That emptiness of the four meditative concentrations is not the meditative concentrations. The meditative concentrations are not other than emptiness, nor is emptiness other than the meditative concentrations. Emptiness is indeed the meditative concentrations, and the meditative concentrations are indeed emptiness. That emptiness of the four immeasurable attitudes is not the immeasurable attitudes. The immeasurable attitudes are not other than emptiness, nor is emptiness other than the immeasurable attitudes. Emptiness is indeed the immeasurable attitudes, and the immeasurable attitudes are indeed emptiness. That emptiness of the four formless absorptions is not the formless absorptions. The formless absorptions are not other than emptiness, nor is emptiness other than the formless absorptions. Emptiness is indeed the formless absorptions, and the formless absorptions are indeed emptiness. That emptiness of the eight liberations is not the liberations. The liberations are not other than emptiness, nor is emptiness other than the liberations. Emptiness is indeed [F.173.a] the liberations, and the liberations are indeed emptiness. That emptiness of the nine serial steps of meditative absorption is not the serial steps of meditative absorption. The serial steps of meditative absorption are not other than emptiness, nor is emptiness other than the serial steps of meditative absorption. Emptiness is indeed the serial steps of meditative absorption, and the serial steps of meditative absorption are indeed emptiness. That emptiness of the emptiness, signlessness, and wishlessness gateways is not the emptiness, signlessness, and wishlessness gateways. The emptiness, signlessness, and wishlessness gateways are not other than emptiness, nor is emptiness other than the emptiness, signlessness, and wishlessness gateways. Emptiness is indeed the emptiness, signlessness, and wishlessness gateways, and the emptiness, signlessness, and wishlessness gateways are indeed emptiness. That emptiness of the six extrasensory powers is not the extrasensory powers. The extrasensory powers are not other than emptiness, nor is emptiness other than the extrasensory powers. Emptiness is indeed the extrasensory powers, and the extrasensory powers are indeed emptiness. That emptiness of the meditative stabilities is not the meditative stabilities. The meditative stabilities are not other than emptiness, nor is emptiness other than [F.173.b] the meditative stabilities. Emptiness is indeed the meditative stabilities, and the meditative stabilities are indeed emptiness. That emptiness of the dhāraṇī gateways is not the dhāraṇī gateways. The dhāraṇī gateways are not other than emptiness, nor is emptiness other than the dhāraṇī gateways. Emptiness is indeed the dhāraṇī gateways and the dhāraṇī gateways are indeed emptiness.

6.­151

“That emptiness of the ten powers of the tathāgatas is not the powers of the tathāgatas. the powers of the tathāgatas are not other than emptiness, nor is emptiness other than the powers of the tathāgatas. Emptiness is indeed the powers of the tathāgatas, and the powers of the tathāgatas are indeed emptiness. That emptiness of the four fearlessnesses is not the fearlessnesses. The fearlessnesses are not other than emptiness, nor is emptiness other than the fearlessnesses. Emptiness is indeed the fearlessnesses, and the fearlessnesses are indeed emptiness. That emptiness of the four kinds of exact knowledge is not the kinds of exact knowledge. The kinds of exact knowledge are not other than emptiness, nor is emptiness other than the kinds of exact knowledge. Emptiness is indeed the kinds of exact knowledge, and the kinds of exact knowledge are indeed emptiness. That emptiness of great loving kindness is not great loving kindness. Great loving kindness is not other than emptiness, nor is emptiness other than great loving kindness. Emptiness is indeed great loving kindness, and great loving kindness is indeed emptiness. That emptiness of great compassion [F.174.a] is not great compassion. Great compassion is not other than emptiness, nor is emptiness other than great compassion. Emptiness is indeed great compassion, and great compassion is indeed emptiness. That emptiness of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas. The distinct qualities of the buddhas are not other than emptiness, nor is emptiness other than the distinct qualities of the buddhas. Emptiness is indeed the distinct qualities of the buddhas, and the distinct qualities of the buddhas are indeed emptiness.

6.­153

“Venerable Śāradvatīputra, one should know that bodhisattva great beings who practice the [F.174.b] perfection of wisdom in that manner do possess skillful means.

T3808
6.­154

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner have the good fortune to awaken fully to unsurpassed, perfect, complete enlightenment. Those bodhisattva great beings, even when they are practicing the perfection of wisdom, do not apprehend301 that they are practicing; even when not practicing do not apprehend that they are not practicing; do not apprehend that they are practicing when they practice and not practicing when they do not practice; and do not apprehend that they are neither practicing nor not practicing.”

T3808
6.­155

“Why, Venerable Subhūti,” asked Śāradvatīputra, “when bodhisattva great beings practice the perfection of wisdom, do they not apprehend that they are practicing? Do they not apprehend that they are not practicing even when not practicing? Do they not apprehend that they are practicing when they practice and not practicing when they do not practice? And do they not apprehend that they are neither practicing nor not practicing?”

6.­156

“Venerable Śāradvatīputra,” replied Subhūti, “this is because they do not apprehend an essential nature of the perfection of wisdom. If you ask why, it is because the perfection of wisdom has the essential nature of a nonentity. For this reason, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not apprehend that they are practicing; even when not practicing do not apprehend that they are not practicing; do not apprehend that they are practicing when they practice and not practicing when they do not practice; and do not apprehend that they are neither practicing nor not practicing. If you ask why, it is because they have understood that all phenomena have the essential nature of [F.175.a] a nonentity, so302 they have not appropriated them.

6.­157

“If, when bodhisattva great beings practice the perfection of wisdom in this manner, if they are not disheartened, not intimidated, not afraid, not frightened, and not fearful, then, Venerable Śāradvatīputra, one should know that these bodhisattva great beings are approaching all-aspect omniscience.

T3808
6.­158

“This all-aspect omniscience, furthermore, is without duality and cannot be divided into two because all phenomena have the essential nature of a nonentity.303 It is the meditative stability of bodhisattva great beings named the nonarising of all phenomena. It is spacious, supreme, definitely immeasurable, and it cannot be misappropriated by any śrāvakas or pratyekabuddhas. Bodhisattva great beings who engage in this meditative stability will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”

T3808
6.­159

“Venerable Subhūti, do bodhisattva great beings who engage with this meditative stability alone swiftly awaken fully to unsurpassed, perfect, complete enlightenment, or are there also other meditative stabilities similar to it?”

6.­160

“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings engaging in the practice of other meditative stabilities also swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”

6.­161

“Venerable Subhūti, bodhisattva great beings engaging in the practice of which other meditative stabilities also swiftly awaken fully to unsurpassed, perfect, complete enlightenment?”

6.­162

Subhūti replied, “Venerable [F.175.b] Śāradvatīputra, there is the meditative stability of bodhisattva great beings named heroic valor. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named precious seal. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lion’s play. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named beautiful moon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named crest of the moon’s victory banner. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named surpassing all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named surveying the crown pinnacle. Engaging with [F.176.a] this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named certainty in the realm of phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named crest of certainty’s victory banner.304 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named vajra. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of entry into all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named well established as the king of meditative stabilities. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named excellently well established.305 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named well-engaging king of meditative stabilities. Engaging with this meditative stability, bodhisattva great beings [F.176.b] will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named diffusion of light rays. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named without mistakes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named because of the diffusion of light rays not making mistakes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named power of effort. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named array of power. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named exalted. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named engaging with certainty in lexical explanations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully [F.177.a] to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entry into designations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named observation of spatial directions. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sealed with the seal. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unimpaired. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named oceanic seal gathering all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of the king.306 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named permeation of space. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named vajra maṇḍala. Engaging with this meditative stability, [F.177.b] bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named purified of the three spheres.307 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named shoulder ornament of the victory banner’s crest. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named Indra’s crest. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named pursuit of the stream. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named yawning lion. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stretching lion.308 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stretching-out lion. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named beyond sequence.309 [F.178.a] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named without attachment or impediment.310 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named repudiation of afflicted mental states. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illumination. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unseeking. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named no fixed abode. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taming the four māras.311 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stainless lamplight. [F.178.b] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless light. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminator. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named total illumination. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named pure supremacy.312 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stainless light. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named bringer of joy. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lightning lamp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named inexhaustible. [F.179.a] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unvanquished. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named majestic. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from extinction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unmoving. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named calmed.313 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named imperishable.314 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of the sun. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named immaculate moon. [F.179.b] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named clear-eyed.315 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of wisdom. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named clear appearance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named moon lamp.316 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminating. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named does what needs to be done. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named glory of transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named vajra-like. Engaging with this meditative stability, bodhisattva great beings [F.180.a] will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stability of mind. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named total illumination. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named well situated. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel cusp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named seal of the supreme phenomenon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sameness of all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named renunciation of delight. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named elevated by phenomena.317 Engaging with this meditative stability, [F.180.b] bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named expanded on account of being elevated by phenomena.318 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel state. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named forsaking fights. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispersal. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named distinguishing the terms associated with all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named determination.319 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named stainless performance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named [F.181.a] arranging the sameness of letters. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of letters. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named cutting off the objective support.320 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. [B14]

6.­163

“There is the meditative stability named unmodified. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named aspectless. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entering into names and signs.321 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named free from activity. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named entering into the ascertainment of names. Engaging with this meditative stability, bodhisattva great beings [F.181.b] will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named a practitioner without a dwelling. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of darkness. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with practice. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unwavering. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named transcendence of the range. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named accumulation of all attributes. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding without mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding with certainty.322 Engaging with this meditative stability, bodhisattva great beings will swiftly [F.182.a] awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named blossoming and vibrance of the flowers of virtue. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with the branches of enlightenment. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless eloquence. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named boundless lamplight. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named equal to the unequaled. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named transcending all phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named delineator. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling doubt. Engaging with [F.182.b] this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named without settled focus.323 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named single array. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named manifest attainment of aspects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named single aspect. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named nonexclusion of the aspect. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named supreme performance.324 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named comprehension of all bases of existence through realization.325 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability [F.183.a] named entrance to symbols and sounds. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named jewel heart.326 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named unattached to any phenomena. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named array of flashes of lightning. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named forsaking. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of doctrine. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lamp of transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named manifest attainment of the miraculous ability to not return. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully [F.183.b] to unsurpassed, perfect, complete enlightenment. There is the meditative stability named devoid of vocalic syllables. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named burning lamp. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named purification of defining characteristics. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named nondistinguished.327 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with a distinct forbearance. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with all finest aspects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with dhāraṇīs. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named [F.184.a] absence of joy with respect to all happiness and suffering. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named inexhaustible cornucopia. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dhāraṇī intelligence. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named perfect elimination of right and wrong. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named perfect calming of all contradictions and refutations. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named no harmony or disharmony. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taintless light. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named endowed with the essence. Engaging with this meditative stability, bodhisattva [F.184.b] great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named taintless light of the full moon. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named lightning light. There is the meditative stability named great ornament. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named flash of lightning that does not cause pain.328 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named illuminator in all respects. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named protector of all worlds.329 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named sameness of meditative stability. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named with a dustless and dust-free principle. [F.185.a] Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named convergence in nonaffliction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named convergence of all afflicted mental states in nonaffliction. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named intent on a dwelling that has not been apprehended. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named abiding in the real nature without mentation. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named self-originated from the vessel.330 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named incinerating all afflicted mental states. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability [F.185.b] named lamp of great transcendental knowledge. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named origin of the ten powers. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named opener of the gateways. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of corporeality.331 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named obliterating defects of speech, transforming them as if into space. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of speech.332 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named dispelling the defects of the mind. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named thorough investigation.333 Engaging with this meditative stability, [F.186.a] bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named space-like.334 Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There is the meditative stability named space-like and without attachment, hence free and without blemish. Engaging with this meditative stability, bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.

6.­164

“Venerable Śāradvatīputra, these are the meditative stabilities of bodhisattva great beings. Through engaging with those meditative stabilities bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment. There are also countless and inestimable other meditative stabilities and dhāraṇī gateways, like these, having trained in which bodhisattva great beings will swiftly awaken fully to unsurpassed, perfect, complete enlightenment.”

6.­165

Then, through the power of the buddhas, the venerable Subhūti said, “Venerable Śāradvatīputra, the tathāgatas, arhats, perfectly complete buddhas of the past have indeed prophesied that those bodhisattva great beings who dwell in those meditative stabilities will fully awaken to unsurpassed, perfect, complete enlightenment. The tathāgatas, arhats, perfectly complete buddhas presently residing and maintaining themselves in the world systems of the ten directions, [F.186.b] numerous as the sand particles in the Gaṅgā River, also prophesy that those bodhisattva great beings will attain unsurpassed, perfect, complete enlightenment.

6.­166

“But still, those bodhisattva great beings do not even observe those meditative stabilities. They do not give rise to conceit on account of those meditative stabilities, thinking, ‘I have been absorbed in meditation. I am absorbed in meditation. I will be absorbed in meditation.’ Those conceptual imaginations are absent and will not arise.”

T3808
6.­168

“Venerable Śāradvatīputra, they are not!” replied Subhūti. “If you ask why, Venerable Śāradvatīputra, it is because it is not that ‘the perfection of wisdom is one thing, the meditative stability another, and the bodhisattva yet another.’ Rather, the perfection of wisdom is itself the meditative stability, the meditative stability is itself the bodhisattva, and the bodhisattvas themselves are the meditative stability.”

T3808
6.­169

“Venerable Subhūti, if it is because it is not that ‘the meditative stability is one thing, and the bodhisattva another,’ and it is not that ‘the bodhisattva is one thing, and the meditative stability another,’ which is to say, if the meditative stability is itself the bodhisattva, and the bodhisattvas are themselves the meditative stability owing to the sameness of all phenomena, is it then possible to teach the meditative stability?”

T3808

“Venerable Śāradvatīputra, it is not!” replied Subhūti.

6.­170

“Venerable Subhūti, do those children of good family [F.187.a] perceive these meditative stabilities?”

T3808

“Venerable Śāradvatīputra, they do not perceive them!” replied Subhūti.

6.­171

“How do they not perceive them?”

T3808

“Because they are without conceptual thought,” replied Subhūti.

6.­172

“How are they without conceptual thought?”

T3808

“They are without conceptual thought because all phenomena are nonexistent,” replied Subhūti. “So it is that those children of good family have no conceptual thoughts regarding those meditative stabilities. For this reason, Venerable Śāradvatīputra, those children of good family do not distinguish those meditative stabilities. They do not perceive them.”

6.­173

“Why, Venerable Subhūti, do they not distinguish and not perceive them?”

“They do not distinguish and do not perceive them because the meditative stabilities are nonexistent, and bodhisattva great beings, also, are nonexistent,” replied Subhūti.

6.­174

Then the Blessed One congratulated the venerable Subhūti: “Excellent, excellent, Subhūti! You have spoken these words eloquently! This is an explanation by one whom I have declared to be supreme among śrāvakas abiding free of conflict. Bodhisattva great beings should also train in the perfection of wisdom in that manner. They should train in the perfection of meditative concentration, should train in the perfection of perseverance, should train in the perfection of tolerance, should train in the perfection of ethical discipline, and should train in the perfection of generosity; should train in the applications of mindfulness, should train in the correct exertions, should train in the supports for miraculous ability, [F.187.b] should train in the faculties, should train in the powers, should train in the branches of enlightenment, and should train in the noble eightfold path; should train in the truths of the noble ones, should train in the meditative concentrations, should train in the immeasurable attitudes, should train in the formless absorptions, should train in the liberations, should train in the serial steps of meditative absorption, should train in the emptiness, signlessness, and wishlessness gateways to liberation, should train in the extrasensory powers, should train in the meditative stabilities, and should train in the dhāraṇī gateways; and should train in the powers of the tathāgatas, should train in the fearlessnesses, should train in the kinds of exact knowledge, should train in great loving kindness, should train in great compassion, and should train in the distinct qualities of the buddhas.”

T3808
6.­175

Then Venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, do bodhisattva great beings, training like that, train in the perfection of wisdom by way of not apprehending anything? Do they train in the perfection of meditative concentration by way of not apprehending anything? Do they train in the perfection of perseverance by way of not apprehending anything? Do they train in the perfection of tolerance by way of not apprehending anything? Do they train in the perfection of ethical discipline by way of not apprehending anything? Do they train in the perfection of generosity by way of not apprehending anything? Do they train in the applications of mindfulness [F.188.a] by way of not apprehending anything? Do they train in the correct exertions by way of not apprehending anything? Do they train in the supports for miraculous ability by way of not apprehending anything? Do they train in the faculties by way of not apprehending anything? Do they train in the powers by way of not apprehending anything? Do they train in the branches of enlightenment by way of not apprehending anything? Do they train in the noble eightfold path by way of not apprehending anything? Do they train in the truths of the noble ones by way of not apprehending anything? Do they train in the meditative concentrations by way of not apprehending anything? Do they train in the immeasurable attitudes by way of not apprehending anything? Do they train in the formless absorptions by way of not apprehending anything? Do they train in the liberations by way of not apprehending anything? Do they train in the serial steps of meditative absorption by way of not apprehending anything? Do they train in the emptiness, signlessness, and wishlessness gateways to liberation by way of not apprehending anything? Do they train in the extrasensory powers by way of not apprehending anything? Do they train in the meditative stabilities by way of not apprehending anything? Do they train in the dhāraṇī gateways by way of not apprehending anything? Do they train in the powers of the tathāgatas by way of not apprehending anything? Do they train in the fearlessnesses by way of not apprehending anything? Do they train in the kinds of exact knowledge by way of not apprehending anything? Do they train in great loving kindness by way of not apprehending anything? Do they train in great compassion by way of not apprehending anything? And do they train in the distinct qualities of the buddhas by way of not apprehending anything?”

6.­176

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings, [F.188.b] training like that, do train in the perfection of wisdom by way of not apprehending anything. They do train in the perfection of meditative concentration by way of not apprehending anything. They do train in the perfection of perseverance by way of not apprehending anything. They do train in the perfection of tolerance by way of not apprehending anything. They do train in the perfection of ethical discipline by way of not apprehending anything. They do train in the perfection of generosity by way of not apprehending anything. They do train in the applications of mindfulness by way of not apprehending anything. They do train in the correct exertions by way of not apprehending anything. They do train in the supports for miraculous ability by way of not apprehending anything. They do train in the faculties by way of not apprehending anything. They do train in the powers by way of not apprehending anything. They do train in the branches of enlightenment by way of not apprehending anything. They do train in the noble eightfold path by way of not apprehending anything. They do train in the truths of the noble ones by way of not apprehending anything. They do train in the meditative concentrations by way of not apprehending anything. They do train in the immeasurable attitudes by way of not apprehending anything. They do train in the formless absorptions by way of not apprehending anything. They do train in the liberations by way of not apprehending anything. They do train in the serial steps of meditative absorption by way of not apprehending anything. They do train in the emptiness, signlessness, and wishlessness gateways to liberation by way of not apprehending anything. They do train in the extrasensory powers by way of not apprehending anything. They do train in the meditative stabilities by way of not apprehending anything. They do train in the dhāraṇī [F.189.a] gateways by way of not apprehending anything. They do train in the powers of the tathāgatas by way of not apprehending anything. They do train in the fearlessnesses by way of not apprehending anything. They do train in the kinds of exact knowledge by way of not apprehending anything. They do train in great loving kindness by way of not apprehending anything. They do train in great compassion by way of not apprehending anything. And they do train in the distinct qualities of the buddhas by way of not apprehending anything.

T3808
6.­177

Then Venerable Śāradvatīputra asked, “Blessed Lord, why is it that they do not apprehend?”

T3808

The Blessed One replied, “Owing to utter purity,335 they do not apprehend a self, do not apprehend a being, do not apprehend a life form, do not apprehend a living being, do not apprehend a life, do not apprehend an individual, do not apprehend a person, do not apprehend one born of Manu, do not apprehend a child of Manu, do not apprehend an agent, do not apprehend an experiencer, do not apprehend a knower, and do not apprehend a viewer.

6.­178

“Owing to utter purity, they do not apprehend physical forms. Owing to utter purity, they do not apprehend feelings. Owing to utter purity, they do not apprehend perceptions. Owing to utter purity, they do not apprehend formative predispositions. Owing to utter purity, they do not apprehend consciousness. Owing to utter purity, they do not apprehend the eyes. Owing to utter purity, they do not apprehend the ears. Owing to utter purity, they do not apprehend the nose. Owing to utter purity, they do not apprehend the tongue. Owing to utter purity, they do not apprehend the body. Owing to utter purity, they do not apprehend the mental faculty. Owing to utter purity, they do not apprehend sights. Owing to utter purity, they do not apprehend sounds. [F.189.b] Owing to utter purity, they do not apprehend odors. Owing to utter purity, they do not apprehend tastes. Owing to utter purity, they do not apprehend tangibles. Owing to utter purity, they do not apprehend mental phenomena. Owing to utter purity, they do not apprehend the sensory element of the eyes. Owing to utter purity, they do not apprehend the sensory element of sights. Owing to utter purity, they do not apprehend the sensory element of the visual consciousness. Owing to utter purity, they do not apprehend the sensory element of the ears. Owing to utter purity, they do not apprehend the sensory element of sounds. Owing to utter purity, they do not apprehend the sensory element of the auditory consciousness. Owing to utter purity, they do not apprehend the sensory element of the nose. Owing to utter purity, they do not apprehend the sensory element of odors. Owing to utter purity, they do not apprehend the sensory element of the olfactory consciousness. Owing to utter purity, they do not apprehend the sensory element of the tongue. Owing to utter purity, they do not apprehend the sensory element of tastes. Owing to utter purity, they do not apprehend the sensory element of the gustatory consciousness. Owing to utter purity, they do not apprehend the sensory element of the body. Owing to utter purity, they do not apprehend the sensory element of tangibles. Owing to utter purity, they do not apprehend the sensory element of the tactile consciousness. Owing to utter purity, they do not apprehend the sensory element of the mental faculty. Owing to utter purity, they do not apprehend the sensory element of mental phenomena. Owing to utter purity, they do not apprehend the sensory element of the mental consciousness.

6.­179

“Owing to utter purity, they do not apprehend the earth element. Owing to utter purity, they do not apprehend the water element. Owing to utter purity, they do not apprehend the fire element. Owing to utter purity, they do not apprehend the wind element. Owing to utter purity, they do not apprehend the space element. [F.190.a] Owing to utter purity, they do not apprehend the consciousness element.

6.­180

“Owing to utter purity, they do not apprehend ignorance. Owing to utter purity, they do not apprehend formative predispositions. Owing to utter purity, they do not apprehend consciousness. Owing to utter purity, they do not apprehend name and form. Owing to utter purity, they do not apprehend the six sense fields. Owing to utter purity, they do not apprehend sensory contact. Owing to utter purity, they do not apprehend sensation. Owing to utter purity, they do not apprehend craving. Owing to utter purity, they do not apprehend grasping. Owing to utter purity, they do not apprehend the rebirth process. Owing to utter purity, they do not apprehend birth. Owing to utter purity, they do not apprehend aging and death.

T3808
6.­181

“Owing to utter purity, they do not apprehend suffering. Owing to utter purity, they do not apprehend the cause. Owing to utter purity, they do not apprehend the cessation. Owing to utter purity, they do not apprehend the path.

6.­182

“Owing to utter purity, they do not apprehend the realm of desire. Owing to utter purity, they do not apprehend the realm of form. Owing to utter purity, they do not apprehend the realm of formlessness.

6.­183

“Owing to utter purity, they do not apprehend the perfection of generosity. Owing to utter purity, they do not apprehend the perfection of ethical discipline. Owing to utter purity, they do not apprehend the perfection of tolerance. Owing to utter purity, they do not apprehend the perfection of perseverance. Owing to utter purity, they do not apprehend the perfection of meditative concentration. Owing to utter purity, they do not apprehend [F.190.b] the perfection of wisdom.

6.­184

“Owing to utter purity, they do not apprehend the applications of mindfulness. Owing to utter purity, they do not apprehend the correct exertions. Owing to utter purity, they do not apprehend the supports for miraculous ability. Owing to utter purity, they do not apprehend the faculties. Owing to utter purity, they do not apprehend the powers. Owing to utter purity, they do not apprehend the branches of enlightenment. Owing to utter purity, they do not apprehend the noble eightfold path. Owing to utter purity, they do not apprehend the truths of the noble ones. Owing to utter purity, they do not apprehend the meditative concentrations. Owing to utter purity, they do not apprehend the immeasurable attitudes. Owing to utter purity, they do not apprehend the formless absorptions. Owing to utter purity, they do not apprehend the liberations. Owing to utter purity, they do not apprehend the serial steps of meditative absorption. Owing to utter purity, they do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation. Owing to utter purity, they do not apprehend the extrasensory powers. Owing to utter purity, they do not apprehend the meditative stabilities. Owing to utter purity, they do not apprehend the dhāraṇī gateways. Owing to utter purity, they do not apprehend the powers of the tathāgatas. Owing to utter purity, they do not apprehend the fearlessnesses. Owing to utter purity, they do not apprehend the kinds of exact knowledge. Owing to utter purity, they do not apprehend great loving kindness. Owing to utter purity, [F.191.a] they do not apprehend great compassion. Owing to utter purity, they do not apprehend the distinct qualities of the buddhas.

6.­185

“Owing to utter purity, they do not apprehend those who have entered the stream. Owing to utter purity, they do not apprehend once-returners. Owing to utter purity, they do not apprehend non-returners. Owing to utter purity, they do not apprehend arhats. Owing to utter purity, they do not apprehend pratyekabuddhas. Owing to utter purity, they do not apprehend bodhisattvas. Owing to utter purity they do not apprehend enlightenment. Owing to utter purity, they do not apprehend buddhas.”

T3808
6.­186

“Blessed Lord, what is purity?”

T3808

“That all phenomena are nonarising, unceasing, neither defiled nor purified, nonemerging, not apprehended, and unconditioned is called their purity,” replied the Blessed One. “Śāradvatīputra, so it is that bodhisattva great beings train with respect to all phenomena, by way of not apprehending anything.”

6.­187

“Blessed Lord, in what phenomena do bodhisattva great beings who train like that then train?”

T3808

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train like that do not train in anything at all. If you ask why, Śāradvatīputra, it is because these phenomena do not exist in the way that foolish ordinary people are fixated336 on them.”

6.­188

“Blessed Lord, how then do these phenomena exist?”

T3808

“As they do not exist, so do they exist. [F.191.b] Because they thus do not exist, they are therefore said to be ‘nonexistent,’ ”337 replied the Blessed One.

6.­189

“Blessed Lord,” he asked, “why are the nonexistent said to be ‘nonexistent’?”

T3808

“Śāradvatīputra,” replied the Blessed One, “physical forms are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­190

“Śāradvatīputra, feelings are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, perceptions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.192.a] the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, formative predispositions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature nonentities. Śāradvatīputra, consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­191

“Śāradvatīputra, the eyes are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness [F.192.b] of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the ears are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the nose is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, [F.193.a] and the emptiness of an essential nature of nonentities. Śāradvatīputra, the tongue is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the body is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the mental faculty is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, [F.193.b] the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­192

“Śāradvatīputra, sights are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, sounds are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, odors are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of [F.194.a] unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, tastes are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, tangibles are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, mental phenomena are nonexistent owing to the emptiness of internal phenomena, [F.194.b] the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­193

“Śāradvatīputra, visual consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, auditory consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, [F.195.a] the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, olfactory consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, gustatory consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, tactile consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness [F.195.b] of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, mental consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­194

“Śāradvatīputra, visually compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, aurally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [F.196.a] the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, nasally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, lingually compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of [F.196.b] nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, corporeally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, mentally compounded sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­195

“Śāradvatīputra, feelings conditioned by visually compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.197.a] the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by aurally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by nasally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by lingually compounded sensory contact [F.197.b] are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by corporeally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, feelings conditioned by mentally compounded sensory contact are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, [F.198.a] the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­196

“Śāradvatīputra, the earth element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the water element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the fire element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, [F.198.b] the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.” [B15]

6.­197

“Śāradvatīputra, the wind element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the space element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, [F.199.a] the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the consciousness element is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­198

“Śāradvatīputra, ignorance is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, formative predispositions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.199.b] the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, consciousness is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, name and form are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the six sense fields are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [F.200.a] the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, sensory contact is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, sensation is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, [F.200.b] the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, craving is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, grasping is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the rebirth process is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, [F.201.a] the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, birth is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, aging and death are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­199

“Śāradvatīputra, the perfection of generosity is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of [F.201.b] conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of ethical discipline is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of tolerance is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, [F.202.a] the perfection of perseverance is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of meditative concentration is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the perfection of wisdom is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, [F.202.b] the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­200

“Śāradvatīputra, the applications of mindfulness are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the correct exertions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the supports for miraculous ability are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, [F.203.a] the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the faculties are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the powers are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. [F.203.b] Śāradvatīputra, the branches of enlightenment are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the noble eightfold path is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­201

“Śāradvatīputra, the truths of the noble ones are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of [F.204.a] all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the meditative concentrations are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the immeasurable attitudes are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the formless absorptions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of [F.204.b] great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the formless absorptions are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the eight liberations are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the nine serial steps of meditative absorption are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, [F.205.a] the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the extrasensory powers are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the meditative stabilities are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.205.b] the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the dhāraṇī gateways are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­202

“Śāradvatīputra, the ten powers of the tathāgatas are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [F.206.a] the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the four fearlessnesses are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the four kinds of exact knowledge are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, great compassion338 is nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of [F.206.b] nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Śāradvatīputra, the eighteen distinct qualities of the buddhas are nonexistent owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.

6.­203

“There, foolish ordinary people, through their fixation on the nonexistent, are fixated on their cravings. By imagining the nonexistent, they are fixated on the nonexistent,339 and through adherence to the two extremes of eternalism and nihilism, they do not know, and they do not see. After imagining those phenomena that are nonexistent, they become fixated on name and form. They become fixated on the perfection of generosity, become fixated on the perfection of ethical discipline, become fixated on the perfection of tolerance, become fixated on the perfection of perseverance, become fixated on the perfection of meditative concentration, and become fixated on the perfection of wisdom; they become fixated on the emptiness of internal phenomena, become fixated on the emptiness of external phenomena, become fixated on the emptiness of external and internal phenomena, become fixated on the emptiness of emptiness, become fixated on the emptiness of great extent, become fixated on the emptiness of [F.207.a] ultimate reality, become fixated on the emptiness of conditioned phenomena, become fixated on the emptiness of unconditioned phenomena, become fixated on the emptiness of the unlimited, become fixated on the emptiness of that which has neither beginning nor end, become fixated on the emptiness of nonexclusion, become fixated on the emptiness of inherent nature, become fixated on the emptiness of all phenomena, become fixated on the emptiness of intrinsic defining characteristics, become fixated on the emptiness of that which cannot be apprehended, become fixated on the emptiness of nonentities, become fixated on the emptiness of essential nature, and become fixated on the emptiness of an essential nature of nonentities; they become fixated on the applications of mindfulness, become fixated on the correct exertions, become fixated on the supports for miraculous ability, become fixated on the faculties, become fixated on the powers, become fixated on the branches of enlightenment, and become fixated on the noble eightfold path; they become fixated on the truths of the noble ones, become fixated on the meditative concentrations, become fixated on the immeasurable attitudes, become fixated on the formless absorptions, become fixated on the liberations, become fixated on the serial steps of meditative absorption, become fixated on the emptiness, signlessness, and wishlessness gateways to liberation, become fixated on the extrasensory powers, become fixated on the meditative stabilities, and become fixated on the dhāraṇī gateways; and they become fixated on the powers of the tathāgatas, become fixated on the fearlessnesses, become fixated on the kinds of [F.207.b] exact knowledge, become fixated on great compassion, and become fixated on the distinct qualities of the buddhas.

T3808
6.­204

“Since, owing to such a fixation on these phenomena, they falsely imagine phenomena that are nonexistent, they do not know, and they do not see. If you ask what they do not know and do not see, they neither know nor see physical forms, neither know nor see feelings, neither know nor see perceptions, neither know nor see formative predispositions, and neither know nor see consciousness; neither know nor see the eyes, neither know nor see the ears, neither know nor see the nose, neither know nor see the tongue, neither know nor see the body, and neither know nor see the mental faculty; neither know nor see sights, neither know nor see sounds, neither know nor see odors, neither know nor see tastes, neither know nor see tangibles, and neither know nor see mental phenomena; neither know nor see visual consciousness, neither know nor see auditory consciousness, neither know nor see olfactory consciousness, neither know nor see gustatory consciousness, neither know nor see tactile consciousness, and neither know nor see mental consciousness; neither know nor see visually compounded sensory contact, neither know nor see aurally compounded sensory contact, neither know nor see nasally compounded sensory contact, neither know nor see lingually compounded sensory contact, neither know nor see corporeally compounded sensory contact, and neither know nor see mentally compounded sensory contact; neither know nor see feelings conditioned by visually compounded sensory contact, neither know nor see feelings conditioned by aurally compounded sensory contact, neither know nor see feelings conditioned by nasally compounded sensory contact, neither know nor see feelings conditioned by lingually compounded sensory contact, neither know nor see [F.208.a] feelings conditioned by corporeally compounded sensory contact, and neither know nor see feelings conditioned by mentally compounded sensory contact; neither know nor see the earth element, neither know nor see the water element, neither know nor see the fire element, neither know nor see the wind element, neither know nor see the space element, and neither know nor see the consciousness element; neither know nor see ignorance, neither know nor see formative predispositions, neither know nor see consciousness, neither know nor see name and form, neither know nor see the six sense fields, neither know nor see sensory contact, neither know nor see sensation, neither know nor see craving, neither know nor see grasping, neither know nor see the rebirth process, neither know nor see birth, and neither know nor see aging and death; neither know nor see the perfection of generosity, neither know nor see the perfection of ethical discipline, neither know nor see the perfection of tolerance, neither know nor see the perfection of perseverance, neither know nor see the perfection of meditative concentration, and neither know nor see the perfection of wisdom; neither know nor see the emptiness of internal phenomena, neither know nor see the emptiness of external phenomena, neither know nor see the emptiness of external and internal phenomena, neither know nor see the emptiness of emptiness, neither know nor see the emptiness of great extent, neither know nor see the emptiness of ultimate reality, neither know nor see the emptiness of conditioned phenomena, neither know nor see the emptiness of unconditioned phenomena, neither know nor see the emptiness of the unlimited, neither know nor see the emptiness of that which has neither beginning nor end, neither know nor see the emptiness of nonexclusion, neither know nor see the emptiness of inherent nature, neither know nor see the emptiness of [F.208.b] all phenomena, neither know nor see the emptiness of intrinsic defining characteristics, neither know nor see the emptiness of that which cannot be apprehended, neither know nor see the emptiness of nonentities, neither know nor see the emptiness of essential nature, and neither know nor see the emptiness of an essential nature of nonentities; neither know nor see the four applications of mindfulness, neither know nor see the four correct exertions, neither know nor see the four supports for miraculous ability, neither know nor see the five faculties, neither know nor see the five powers, neither know nor see the seven branches of enlightenment, and neither know nor see the noble eightfold path; neither know nor see the truths of the noble ones, neither know nor see the meditative concentrations, neither know nor see the immeasurable attitudes, neither know nor see the four formless absorptions, neither know nor see the eight liberations, neither know nor see the nine serial steps of meditative absorption, neither know nor see the emptiness, signlessness, and wishlessness gateways to liberation, neither know nor see the extrasensory powers, neither know nor see the meditative stabilities, and neither know nor see the dhāraṇī gateways; and neither know nor see the ten powers of the tathāgatas, neither know nor see the four fearlessnesses, neither know nor see the four kinds of exact knowledge, neither know nor see great compassion, and neither know nor see the eighteen distinct qualities of the buddhas.

6.­205

“This is why they come to be styled ‘foolish ordinary people.’ These people will not be emancipated, and if you ask what it is that they will not be emancipated from, they will not be emancipated from the realm of desire. They will not be emancipated from [F.209.a] the realm of form. They will not be emancipated from the realm of formlessness. They will not be emancipated from the level of the śrāvakas, and they will not be emancipated from the level of the pratyekabuddhas.

T3808
6.­206

“They lack conviction. If you ask how they lack conviction, they lack the conviction that physical forms are empty of physical form, lack the conviction that feelings are empty of feeling, lack the conviction that perceptions are empty of perception, lack the conviction that formative predispositions are empty of formative predispositions, and lack the conviction that consciousness is empty of consciousness; lack the conviction that the eyes are empty of the eyes, lack the conviction that the ears are empty of the ears, lack the conviction that the nose is empty of the nose, lack the conviction that the tongue is empty of the tongue, lack the conviction that the body is empty of the body, and lack the conviction that the mental faculty is empty of the mental faculty; lack the conviction that sights are empty of sights, lack the conviction that sounds are empty of sounds, lack the conviction that odors are empty of odors, lack the conviction that tastes are empty of tastes, lack the conviction that tangibles are empty of a tangibles, and lack the conviction that mental phenomena are empty of mental phenomena; lack the conviction that visual consciousness is empty of visual consciousness, lack the conviction that auditory consciousness is empty of auditory consciousness, lack the conviction that olfactory consciousness is empty of olfactory consciousness, lack the conviction that gustatory consciousness is empty of gustatory consciousness, lack the conviction that tactile consciousness is empty of tactile consciousness, and lack the conviction that mental consciousness is empty of mental consciousness; lack the conviction that visually compounded sensory contact is empty of visually compounded sensory contact, lack the conviction that aurally compounded sensory contact is empty of [F.209.b] aurally compounded sensory contact, lack the conviction that nasally compounded sensory contact is empty of nasally compounded sensory contact, lack the conviction that lingually compounded sensory contact is empty of lingually compounded sensory contact, lack the conviction that corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and lack the conviction that mentally compounded sensory contact is empty of mentally compounded sensory contact; lack the conviction that feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, lack the conviction that feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, lack the conviction that feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, lack the conviction that feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, lack the conviction that feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and lack the conviction that feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact; lack the conviction that the earth element is empty of the earth element, lack the conviction that the water element is empty of the water element, lack the conviction that the fire element is empty of the fire element, lack the conviction that the wind element is empty of the wind element, lack the conviction that the space element is empty of the space element, and lack the conviction that the consciousness element is empty of the consciousness element; lack the conviction that ignorance is empty of ignorance, lack the conviction that formative predispositions are empty of formative predispositions, lack the conviction that consciousness [F.210.a] is empty of consciousness, lack the conviction that name and form are empty of name and form, lack the conviction that the six sense fields are empty of the six sense fields, lack the conviction that sensory contact is empty of sensory contact, lack the conviction that sensation is empty of sensation, lack the conviction that craving is empty of craving, lack the conviction that grasping is empty of grasping, lack the conviction that the rebirth process is empty of the rebirth process, lack the conviction that birth is empty of birth, and lack the conviction that aging and death are empty of aging and death; lack the conviction that the perfection of generosity is empty of the perfection of generosity, lack the conviction that the perfection of ethical discipline is empty of the perfection of ethical discipline, lack the conviction that the perfection of tolerance is empty of the perfection of tolerance, lack the conviction that the perfection of perseverance is empty of the perfection of perseverance, lack the conviction that the perfection of meditative concentration is empty of the perfection of meditative concentration, and lack the conviction that the perfection of wisdom is empty of the perfection of wisdom; lack the conviction that the emptiness of internal phenomena is empty of the emptiness of internal phenomena, lack the conviction that the emptiness of external phenomena is empty of the emptiness of external phenomena, lack the conviction that the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, lack the conviction that the emptiness of emptiness is empty of the emptiness of emptiness, lack the conviction that the emptiness of great extent is empty of the emptiness of great extent, lack the conviction that the emptiness of ultimate reality is empty of the emptiness of ultimate reality, lack the conviction that the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, lack the conviction that [F.210.b] the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, lack the conviction that the emptiness of the unlimited is empty of the emptiness of the unlimited, lack the conviction that the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, lack the conviction that the emptiness of nonexclusion is empty of the emptiness of nonexclusion, lack the conviction that the emptiness of inherent nature is empty of the emptiness of inherent nature, lack the conviction that the emptiness of all phenomena is empty of the emptiness of all phenomena, lack the conviction that the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, lack the conviction that the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, lack the conviction that the emptiness of nonentities is empty of the emptiness of nonentities, lack the conviction that the emptiness of essential nature is empty of the emptiness of essential nature, and lack the conviction that the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities; lack the conviction that the four applications of mindfulness are empty of the applications of mindfulness, lack the conviction that the four correct exertions are empty of the correct exertions, lack the conviction that the four supports for miraculous ability are empty of the supports for miraculous ability, lack the conviction that the five faculties are empty of the faculties, lack the conviction that the five powers are empty of the powers, lack the conviction that the seven branches of enlightenment are empty of the branches of enlightenment, and lack the conviction that the noble eightfold path is empty of the noble eightfold path; [F.211.a] lack the conviction that the truths of the noble ones are empty of the truths of the noble ones, lack the conviction that the meditative concentrations are empty of the meditative concentrations, lack the conviction that the immeasurable attitudes are empty of the immeasurable attitudes, lack the conviction that the formless absorptions are empty of the formless absorptions, lack the conviction that the eight liberations are empty of the eight liberations, lack the conviction that the nine serial steps of meditative absorption are empty of the nine serial steps of meditative absorption, lack the conviction that the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, lack the conviction that the extrasensory powers are empty of the extrasensory powers, lack the conviction that the meditative stabilities are empty of the meditative stabilities, and lack the conviction that the dhāraṇī gateways are empty of the dhāraṇī gateways; lack the conviction that the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, lack the conviction that the four fearlessnesses are empty of the four fearlessnesses, lack the conviction that the four kinds of exact knowledge are empty of the four kinds of exact knowledge, lack the conviction that great compassion is empty of great compassion, and lack the conviction that the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas; and lack the conviction that the fruit of having entered the stream is empty of the fruit of having entered the stream, [F.211.b] lack the conviction that the fruit of once-returner is empty of the fruit of once-returner, lack the conviction that the fruit of non-returner is empty of the fruit of non-returner, lack the conviction that arhatship is empty of arhatship, lack the conviction that individual enlightenment is empty of individual enlightenment, lack the conviction that the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and lack the conviction that all-aspect omniscience is empty of all-aspect omniscience.

6.­207

“Also, they are not stable. If you ask what it is in which they are not stable, they are not stable in the perfection of generosity. They are not stable in the perfection of ethical discipline. They are not stable in the perfection of tolerance. They are not stable in the perfection of perseverance. They are not stable in the perfection of meditative concentration. They are not stable in the perfection of wisdom. They are not stable in the emptiness of internal phenomena, are not stable in the emptiness of external phenomena, are not stable in the emptiness of external and internal phenomena, are not stable in the emptiness of emptiness, are not stable in the emptiness of great extent, are not stable in the emptiness of ultimate reality, are not stable in the emptiness of conditioned phenomena, are not stable in the emptiness of unconditioned phenomena, are not stable in the emptiness of the unlimited, are not stable in the emptiness of that which has neither beginning nor end, are not stable in the emptiness of nonexclusion, are not stable in the emptiness of inherent nature, are not stable in the emptiness of all phenomena, are not stable in the emptiness of intrinsic defining characteristics, are not stable in the emptiness of that which cannot be apprehended, are not stable in the emptiness of [F.212.a] nonentities, are not stable in the emptiness of essential nature, and are not stable in the emptiness of an essential nature of nonentities. They are not stable in the applications of mindfulness, are not stable in the correct exertions, are not stable in the supports for miraculous ability, are not stable in the faculties, are not stable in the powers, are not stable in the branches of enlightenment, and are not stable in the noble eightfold path; are not stable in the truths of the noble ones, are not stable in the meditative concentrations, are not stable in the immeasurable attitudes, are not stable in the formless absorptions, are not stable in the eight liberations, are not stable in the nine serial steps of meditative absorption, are not stable in the emptiness, signlessness, and wishlessness gateways to liberation, are not stable in the extrasensory powers, are not stable in the meditative stabilities, and are not stable in the dhāraṇī gateways; and are not stable in the ten powers of the tathāgatas, are not stable in the four fearlessnesses, are not stable in the four kinds of exact knowledge, are not stable in great loving kindness, are not stable in great compassion, and are not stable in the eighteen distinct qualities of the buddhas.

6.­208

“They are fixated. If you ask how they are fixated, they are fixated on physical forms, fixated on feelings, fixated on perceptions, fixated on formative predispositions, and fixated on consciousness. [F.212.b] They are fixated on the eyes, are fixated on the ears, are fixated on the nose, are fixated on the tongue, are fixated on the body, and are fixated on the mental faculty; are fixated on sights, are fixated on sounds, are fixated on odors, are fixated on tastes, are fixated on tangibles, and are fixated on mental phenomena; are fixated on the sensory element of the eyes, are fixated on the sensory element of sights, and are fixated on the sensory element of visual consciousness; are fixated on the sensory element of the ears, are fixated on the sensory element of sounds, and are fixated on the sensory element of auditory consciousness; are fixated on the sensory element of the nose, are fixated on the sensory element of odors, and are fixated on the sensory element of olfactory consciousness; are fixated on the sensory element of the tongue, are fixated on the sensory element of tastes, and are fixated on the sensory element of gustatory consciousness; are fixated on the sensory element of the body, are fixated on the sensory element of tangibles, and are fixated on the sensory element of tactile consciousness; and are fixated on the sensory element of the mental faculty, are fixated on the sensory element of mental phenomena, and are fixated on the sensory element of mental consciousness. They are fixated on desire, hatred, and delusion. They are fixated on opinions. They are fixated on ignorance, are fixated on formative predispositions, are fixated on consciousness, are fixated on name and form, [F.213.a] are fixated on the six sense fields, are fixated on sensory contact, are fixated on sensation, are fixated on craving, are fixated on grasping, are fixated on the rebirth process, are fixated on birth, and are fixated on aging and death. They are fixated on the perfection of generosity, are fixated on the perfection of ethical discipline, are fixated on the perfection of tolerance, are fixated on the perfection of perseverance, are fixated on the perfection of meditative concentration, and are fixated on the perfection of wisdom; are fixated on the emptiness of internal phenomena, are fixated on the emptiness of external phenomena, are fixated on the emptiness of external and internal phenomena, are fixated on the emptiness of emptiness, are fixated on the emptiness of great extent, are fixated on the emptiness of ultimate reality, are fixated on the emptiness of conditioned phenomena, are fixated on the emptiness of unconditioned phenomena, are fixated on the emptiness of the unlimited, are fixated on the emptiness of that which has neither beginning nor end, are fixated on the emptiness of nonexclusion, are fixated on the emptiness of inherent nature, are fixated on the emptiness of all phenomena, are fixated on the emptiness of intrinsic defining characteristics, are fixated on the emptiness of that which cannot be apprehended, are fixated on the emptiness of nonentities, are fixated on the emptiness of essential nature, and are fixated on and the emptiness of an essential nature of nonentities; are fixated on the applications of mindfulness, [F.213.b] are fixated on the correct exertions, are fixated on the supports for miraculous ability, are fixated on the faculties, are fixated on the powers, are fixated on the branches of enlightenment, and are fixated on the noble eightfold path; are fixated on the truths of the noble ones, are fixated on the meditative concentrations, are fixated on the immeasurable attitudes, are fixated on the four formless absorptions, are fixated on the eight liberations, are fixated on the nine serial steps of meditative absorption, are fixated on the emptiness, signlessness, and wishlessness gateways to liberation, are fixated on the extrasensory powers, are fixated on the meditative stabilities, and are fixated on the dhāraṇī gateways; and are fixated on the ten powers of the tathāgatas, are fixated on the four fearlessnesses, are fixated on the four kinds of exact knowledge, are fixated on great loving kindness, are fixated on great compassion, and are fixated on the eighteen distinct qualities of the buddhas. They are fixated on the fruit of having entered the stream, are fixated on the fruit of once-returner, are fixated on the fruit of non-returner, are fixated on arhatship, are fixated on individual enlightenment, are fixated on the knowledge of the aspects of the path, are fixated on all-aspect omniscience, and are fixated on unsurpassed, perfect, complete enlightenment. This is why [F.214.a] they are called ‘foolish.’ ”

6.­209

“Blessed Lord, are bodhisattva great beings who train accordingly not training in the perfection of wisdom, and will they not be emancipated in all-aspect omniscience?”

6.­210

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train accordingly do not train in the perfection of wisdom, and they will not be emancipated in all-aspect omniscience.”

6.­211

“Blessed Lord, why do those bodhisattvas not train in the perfection of wisdom, and why will they not be emancipated in all-aspect omniscience?”

T3808
6.­212

The Blessed One replied, “Here, Śāradvatīputra, bodhisattva great beings who are unskillful have conceived of and become fixated on the perfection of wisdom. They have conceived of and become fixated on the perfection of meditative concentration, conceived of and become fixated on the perfection of perseverance, conceived of and become fixated on the perfection of tolerance, conceived of and become fixated on the perfection of ethical discipline, and conceived of and become fixated on the perfection of generosity. They have conceived of and become fixated on the emptiness of internal phenomena, conceived of and become fixated on the emptiness of external phenomena, conceived of and become fixated on the emptiness of external and internal phenomena, conceived of and become fixated on the emptiness of emptiness, conceived of and become fixated on the emptiness of great extent, conceived of and become fixated on the emptiness of ultimate reality, conceived of and become fixated on the emptiness of conditioned phenomena, conceived of and become fixated on the emptiness of unconditioned phenomena, conceived of and become fixated on the emptiness of the unlimited, conceived of and become [F.214.b] fixated on the emptiness of that which has neither beginning nor end, conceived of and become fixated on the emptiness of nonexclusion, conceived of and become fixated on the emptiness of inherent nature, conceived of and become fixated on the emptiness of all phenomena, conceived of and become fixated on the emptiness of intrinsic defining characteristics, conceived of and become fixated on the emptiness of that which cannot be apprehended, conceived of and become fixated on the emptiness of nonentities, conceived of and become fixated on the emptiness of essential nature, and conceived of and become fixated on the emptiness of an essential nature of nonentities; conceived of and become fixated on the applications of mindfulness, conceived of and become fixated on the correct exertions, conceived of and become fixated on the supports for miraculous ability, conceived of and become fixated on the faculties, conceived of and become fixated on the powers, conceived of and become fixated on the branches of enlightenment, and conceived of and become fixated on the noble eightfold path; conceived of and become fixated on the truths of the noble ones, conceived of and become fixated on the meditative concentrations, conceived of and become fixated on the immeasurable attitudes, conceived of and become fixated on the four formless absorptions, conceived of and become fixated on the eight liberations, conceived of and become fixated on the nine serial steps of meditative absorption, conceived of and become fixated on the emptiness, signlessness, and wishlessness gateways to liberation, conceived of and become fixated on the extrasensory powers, conceived of and become fixated on the meditative stabilities, and conceived of and become fixated on the dhāraṇī gateways; and conceived of and become fixated on the ten powers of the tathāgatas, conceived of and become fixated on [F.215.a] the four fearlessnesses, conceived of and become fixated on the four kinds of exact knowledge, conceived of and become fixated on great compassion, and conceived of and become fixated on the eighteen distinct qualities of the buddhas. They have conceived of and become fixated on knowledge of all the dharmas, conceived of and become fixated on the knowledge of the aspects of the path, and conceived of and become fixated on all-aspect omniscience.

T3808
6.­213

“Śāradvatīputra, for these reasons, those bodhisattva great beings do not train in the perfection of wisdom, and they will not be emancipated340 in all-aspect omniscience.”

T3808
6.­214

“In that case, then, Blessed Lord, by means of which aspect do bodhisattva great beings train in the perfection of wisdom, and how do they, when they have trained, become emancipated in all-aspect omniscience?”

6.­215

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not apprehend and do not observe the perfection of wisdom, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of meditative concentration, they do not apprehend and do not observe the perfection of meditative concentration, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, [F.215.b] when bodhisattva great beings practice the perfection of perseverance, they do not apprehend and do not observe the perfection of perseverance, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of tolerance, they do not apprehend and do not observe the perfection of tolerance, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of ethical discipline, they do not apprehend and do not observe the perfection of ethical discipline, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the perfection of generosity, they do not apprehend and do not observe the perfection of generosity, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. [F.216.a] [B16]

6.­216

“Śāradvatīputra, when bodhisattva great beings practice the emptiness of internal phenomena, they do not apprehend and do not observe the emptiness of internal phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of external phenomena, they do not apprehend and do not observe the emptiness of external phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of external and internal phenomena, they do not apprehend and do not observe the emptiness of external and internal phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of emptiness, they do not apprehend and do not observe the emptiness of emptiness, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of great extent, they do not apprehend and do not observe the emptiness of great extent, [F.216.b] and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of ultimate reality, they do not apprehend and do not observe the emptiness of ultimate reality, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of conditioned phenomena, they do not apprehend and do not observe the emptiness of conditioned phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of unconditioned phenomena, they do not apprehend and do not observe the emptiness of unconditioned phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of the unlimited, they do not apprehend and do not observe the emptiness of the unlimited, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, [F.217.a] when bodhisattva great beings practice the emptiness of that which has neither beginning nor end, they do not apprehend and do not observe the emptiness of that which has neither beginning nor end, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of nonexclusion, they do not apprehend and do not observe the emptiness of nonexclusion, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of inherent nature, they do not apprehend and do not observe the emptiness of inherent nature, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of all phenomena, they do not apprehend and do not observe the emptiness of all phenomena, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of intrinsic defining characteristics, they do not apprehend and do not observe the emptiness of intrinsic defining characteristics, [F.217.b] and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of that which cannot be apprehended, they do not apprehend and do not observe the emptiness of that which cannot be apprehended, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of nonentities, they do not apprehend and do not observe the emptiness of nonentities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of essential nature, they do not apprehend and do not observe the emptiness of essential nature, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the emptiness of an essential nature of nonentities, they do not apprehend and do not observe the emptiness of an essential nature of nonentities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, [F.218.a] they become emancipated in all-aspect omniscience by way of not apprehending anything.

6.­217

“Śāradvatīputra, when bodhisattva great beings practice the applications of mindfulness, they do not apprehend and do not observe the applications of mindfulness, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the correct exertions, they do not apprehend and do not observe the correct exertions, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the supports for miraculous ability, they do not apprehend and do not observe the supports for miraculous ability, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the faculties, they do not apprehend and do not observe the faculties, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the powers, [F.218.b] they do not apprehend and do not observe the powers, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the branches of enlightenment, they do not apprehend and do not observe the branches of enlightenment, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the noble eightfold path, they do not apprehend and do not observe the noble eightfold path, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

6.­218

“Śāradvatīputra, when bodhisattva great beings practice the truths of the noble ones, they do not apprehend and do not observe the truths of the noble ones, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the meditative concentrations, they do not apprehend and do not observe the meditative concentrations, and, Śāradvatīputra, when bodhisattva [F.219.a] great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the immeasurable attitudes, they do not apprehend and do not observe the immeasurable attitudes, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four formless absorptions, they do not apprehend and do not observe the four formless absorptions, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the liberations, they do not apprehend and do not observe the liberations, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the serial steps of meditative absorption, they do not apprehend and do not observe the serial steps of meditative absorption, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. [F.219.b] Śāradvatīputra, when bodhisattva great beings practice the emptiness, signlessness, and wishlessness gateways to liberation, they do not apprehend and do not observe the emptiness, signlessness, and wishlessness gateways to liberation, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the extrasensory powers, they do not apprehend and do not observe the extrasensory powers, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the meditative stabilities, they do not apprehend and do not observe the meditative stabilities, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the dhāraṇī gateways, they do not apprehend and do not observe the dhāraṇī gateways, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.

6.­219

“Śāradvatīputra, when bodhisattva great beings practice the ten powers of the tathāgatas, [F.220.a] they do not apprehend and do not observe the ten powers of the tathāgatas, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four fearlessnesses, they do not apprehend and do not observe the four fearlessnesses, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the four kinds of exact knowledge, they do not apprehend and do not observe the four kinds of exact knowledge, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice great compassion, they do not apprehend and do not observe great compassion, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the eighteen distinct qualities of the buddhas, they do not apprehend and do not observe the eighteen distinct qualities of the buddhas, and, Śāradvatīputra, when bodhisattva great beings practice [F.220.b] the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice knowledge of all the dharmas, they do not apprehend and do not observe knowledge of all the dharmas, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice the knowledge of the aspects of the path, they do not apprehend and do not observe the knowledge of the aspects of the path, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything. Śāradvatīputra, when bodhisattva great beings practice all-aspect omniscience, they do not apprehend and do not observe all-aspect omniscience, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they become emancipated in all-aspect omniscience by way of not apprehending anything.”

T3808
6.­220

“Blessed Lord, by way of not apprehending what will they be emancipated in all-aspect omniscience?”

The Blessed One replied, “You should know that they will be emancipated in all-aspect omniscience by way of not apprehending [F.221.a] the emptiness of internal phenomena, by way of not apprehending the emptiness of external phenomena, by way of not apprehending the emptiness of external and internal phenomena, by way of not apprehending the emptiness of emptiness, by way of not apprehending the emptiness of great extent, by way of not apprehending the emptiness of ultimate reality, by way of not apprehending the emptiness of conditioned phenomena, by way of not apprehending the emptiness of unconditioned phenomena, by way of not apprehending the emptiness of the unlimited, by way of not apprehending the emptiness of that which has neither beginning nor end, by way of not apprehending the emptiness of nonexclusion, by way of not apprehending the emptiness of inherent nature, by way of not apprehending the emptiness of all phenomena, by way of not apprehending the emptiness of intrinsic defining characteristics, by way of not apprehending the emptiness of that which cannot be apprehended, by way of not apprehending the emptiness of nonentities, by way of not apprehending the emptiness of essential nature, and by way of not apprehending the emptiness of an essential nature of nonentities.”

6.­221

This completes the sixth chapter from The Perfection of Wisdom in One Hundred Thousand Lines.

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

Almogi, Orna. “The Old sNar thang Tibetan Buddhist Canon Revisited, with Special Reference to dBus pa blo gsal’s bsTan ’gyur Catalogue.” Revue d’Etudes Tibétaines 58 (April 2021): 167–207. hal-03213584

Bongard-Levin, G. M., and Shin’ichirō Hori. “A Fragment of the Larger Prajñāpāramitā from Central Asia.” Journal of the International Association of Buddhist Studies 19, no. 1 (1996): 19–60.

Brunnhölzl, Karl (2010). Gone Beyond: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Kagyü Tradition. 2 vols. Ithaca: Snow Lion, 2010 and 2011.

‍—‍—‍—‍—(2012). Groundless Paths: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Nyingma Tradition. Ithaca: Snow Lion, 2012.

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.

‍—‍—‍—‍—trans. (1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.

‍—‍—‍—‍—trans. (1973b). The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.

‍—‍—‍—‍—(1974). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 70 to 82 corresponding to the 6th, 7th, and 8th Abhisamayas. SOR 46. Rome: ISMEO, 1974.

‍—‍—‍—‍—(1975). The Large Sūtra on Perfect Wisdom: With the Divisions of the Abhisamayālaṅkāra. Berkeley: University of California Press, 1975.

‍—‍—‍—‍—(1978). The Prajñāpāramitā Literature (Second edition). Tokyo: The Reiyukai, 1978.

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.

‍—‍—‍— (2019b). The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhāgata­bhagavajjñāna­vaipulya­sūtra­ratnānanta, Toh 99). 84000: Translating the Words of the Buddha, 2019.

‍—‍—‍—‍— (trans.) (2012). Indo-Tibetan Classical Learning and Buddhist Phenomenology. Book 6, Parts 1–2 of Jamgön Kongtrul, The Treasury of Knowledge. Boston: Snow Lion, 2012.

Falk, Harry. “The ‘Split’ Collection of Kharoṣṭhī texts.” ARIRIAB 14 (2011): 13–23.

Falk, Harry, and Seishi Karashima (2012). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 1 (Texts from the Split Collection 1).” ARIRIAB 15 (2012): 19–61.

‍—‍—‍—‍—(2013). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 5 (Texts from the Split Collection 2).” ARIRIAB 16 (2013): 97–169.

Ghoṣa, Pratāpacandra, ed. Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

Herrmann-Pfandt, Adelheid. Die Lhan Kar Ma: Ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte, Kritische Neuausgabe mit Einleitung und Materialien. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.

Hinüber, O. von. “Sieben Goldblätter einer Pañca-viṃśatisāhasrikā Prajñāpāramitā aus Anurādhapura.” NAWG 7 (1983): 189–207.

Kimura, Takayasu, ed. Śatasāhasrikā Prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available as e-text (see links) on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).

‍—‍—‍—‍— (ed.). Pañca­viṃśati­sāhasrikā Prajñā-pāramitā, I–VIII, 6 vols. 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).

Kloetzli, Randy. Buddhist Cosmology. Delhi: Motilal Banarsidass, 1983.

Konow, Sten. The First Two Chapters of the Daśasāhasrikā Prajñā­pāramitā: Restoration of the Sanskrit Text, Analysis and Index. Oslo: I Kommisjon Hos Jacob Dybwad, 1941.

Lamotte, Etienne (1998). Śūraṃgamasamādhisūtra: The Concentration of Heroic Progress, An Early Mahāyāna Buddhist Scripture. English translation by Sara Boin-Webb. London: Curzon Press.

‍—‍—‍— (2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna (Mahā­prajñā­pāramitā­śāstra). English translation by Gelongma Karma Migme Chodron. Unpublished electronic text, 2001.

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.

Nyima, Tudeng and Gyurme Dorje, trans. An Encyclopaedic Tibetan-English Dictionary. Vol. 1. Beijing and London: Nationalities Publishing House and SOAS, 2001.

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.

Nishioka Soshū. “An Index to the Catalog Section of Bu ston’s Chronicle of Buddhism, I, II, III [in Japanese],” Tōkyō daigaku bungakubu bunka kōryū kenkyū shisetsu kenkyū kiyō 4 (1980): 61–92; 5 (1981): 43–94; 6 (1983): 47–201.

Padmakara Translation Group, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśa­sāhasrikā­prajñā­pāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.

Patrul Rinpoche. Kunzang Lama’i Shelung: The Words of My Perfect Teacher. Translated by the Padmakara Translation Group. Revised second edition, 1998. London: International Sacred Literature Trust and Sage Altamira, 1994–98.

Salomon, Richard (2014). “Gāndhārī Manuscripts in the British Library, Schøyen and Other Collections.” In From Birch Bark to Digital Data: Recent Advances In Buddhist Manuscript Research, Edited by Paul Harrison and Jens-Uwe Hartmann. Vienna: Österreichischen Akademie der Wissenschaften.

‍—‍—‍—‍—(2018). The Buddhist Literature of Ancient Gandhāra: An Introduction with Selected Translations. Somerville, MA: Wisdom Publications.

Schaeffer, Kurtis L., and Leonard W. J. van der Kuijp. An Early Tibetan Survey of Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi ’od of Bcom ldan ral gri. Harvard Oriental Series. Cambridge and London: Harvard University Press, 2009.

van Schaik, Sam. “The Tibetan Dunhuang Manuscripts in China.” Bulletin of the School of Oriental and African Studies, University of London vol. 65, no.1, 2002: 129–139.

Sparham, Gareth, trans. (2006–2012). Abhisamayālaṃkāra with vṛtti and ālokā / vṛtti by Ārya Vimuktisena; ālokā by Haribhadra. 4 vols. Fremont, CA: Jain Publishing.

‍—‍—‍—‍—(2022a), trans. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭādaśasāhasrikāprajñāpāramitā, Toh 10). 84000: Translating the Words of the Buddha.

‍—‍—‍—‍—(2022b), trans. The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Ārya­śata­sāhasrikā­pañcaviṃśati­sāhasrikāṣṭādaśa­sāhasrikā­prajñā­pāramitābṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.

Stein, Lisa, and Ngawang Zangpo, trans. Butön’s History of Buddhism: In India and its Spread to Tibet, A Treasury of Priceless Scripture. Boston: Snow Lion, 2013.

Suzuki Kenta & Nagashima Jundo. “The Dunhuang Manuscript of the Larger Prajñāpāramitā.” In Buddhist Manuscripts from Central Asia: The British Library Sanskrit Fragments, vol. III/2, edited by S. Karashima, J. Nagashima & K. Wille: 593–821. Tokyo, 2015.

van der Kuijp, Leonard W. J. “Some Remarks on the Textual Transmission and Text of Bu ston Rin chen grub’s Chos ’byung, a Chronicle of Buddhism in India and Tibet.” Revue d’Etudes Tibétaines, no. 25 (April 2013): 115–93.

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.

‍—‍—‍—‍—(2015). “Prajñāpāramitā Sūtras.” In Brill’s Encyclopedia of Buddhism, vol. 1, edited by Jonathan Silk. Leiden: Brill.

‍—‍—‍—‍—(2021). The Da zhidu lun 大智度論 (*Mahāprajñāpāramitopadeśa) and the History of the Larger Prajñāpāramitā: Patterns of Textual Variation in Mahāyāna Sūtra Literature. Numata Center for Buddhist Studies: Hamburg Buddhist Studies 14, edited by Michael Radich and Jonathan Silk. Bochum / Freiburg: Projekt Verlag, 2021.

Table of Contents

Search this text

Spotted a mistake?

Please use the contact form provided to suggest a correction.

How to cite this text

The following are examples of how to correctly cite this publication. Links to specific passages can be derived by right-clicking on the milestones markers in the left-hand margin (e.g. s.1). The copied link address can replace the url below.

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-6.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-6.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-6.Copy
Sponsor Translation