The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 7
Toh 8
Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25).
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2024
Current version v 1.0.17 (2024)
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This is a partial publication, only including completed chapters
84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
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Table of Contents
Summary
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.
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.
Acknowledgements
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.
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
Chapter 7
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, [F.221.b] will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of perseverance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of tolerance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of ethical discipline, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of generosity, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?
“Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of internal phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. [F.222.a] Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of external phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of external and internal phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of emptiness, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of great extent, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of ultimate reality, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone [F.222.b] were to ask if this illusory person, after training in the emptiness of conditioned phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of unconditioned phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of the unlimited, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of that which has neither beginning nor end, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of nonexclusion, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of inherent nature, will go forth to [F.223.a] all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of all phenomena, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of intrinsic defining characteristics, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of that which cannot be apprehended, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of nonentities, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of essential nature, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, [F.223.b] how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness of an essential nature of nonentities, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?
“Blessed Lord, suppose someone were to ask if this illusory person, after training in the applications of mindfulness, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the correct exertions, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the supports for miraculous ability, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the faculties, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask [F.224.a] if this illusory person, after training in the powers, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the branches of enlightenment, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the noble eightfold path, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?
“Blessed Lord, suppose someone were to ask if this illusory person, after training in the truths of the noble ones, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the meditative concentrations, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the immeasurable attitudes, [F.224.b] will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the formless absorptions, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the eight liberations, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the nine serial steps of meditative absorption, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the emptiness, signlessness, and wishlessness gateways to liberation, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the extrasensory powers, will go forth to [F.225.a] all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the meditative stabilities, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the dhāraṇī gateways, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the ten powers of the tathāgatas, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the fearlessnesses, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the kinds of exact knowledge, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in great loving kindness, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in great compassion, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to [F.225.b] that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the distinct qualities of the buddhas, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?”
Venerable Subhūti having thus inquired, the Blessed One said to him, “In that case I will ask you about that. You may answer as best you can. Subhūti, do you think that physical forms are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that perceptions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that formative predispositions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that consciousness [F.226.a] is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the eyes are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the ears are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the nose is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the tongue is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the body is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the mental faculty is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sights are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sounds are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One [F.226.b] said, “Subhūti, do you think that odors are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that tastes are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that tangibles are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that mental phenomena are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that visual consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that auditory consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that olfactory consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that gustatory consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that tactile consciousness is one thing, and that illusions are another?” [F.227.a]
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that mental consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that visually compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that aurally compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that nasally compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that lingually compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that corporeally compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that mentally compounded sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by visually compounded sensory contact are one thing, and that illusions are [F.227.b] another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by aurally compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by nasally compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by lingually compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by corporeally compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that feelings conditioned by mentally compounded sensory contact are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the earth element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the water element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, [F.228.a] do you think that the fire element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the wind element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the space element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the consciousness element is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that ignorance is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that formative predispositions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that consciousness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that name and form are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do [F.228.b] you think that the six sense fields are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sensory contact is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that sensation is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that craving is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that grasping is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the rebirth process is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that birth is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that aging and death are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of generosity is one thing, [F.229.a] and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of ethical discipline is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of tolerance is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of perseverance is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of meditative concentration is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the perfection of wisdom is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of internal phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of external phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of external and internal phenomena is one thing, and that illusions [F.229.b] are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of emptiness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of great extent is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of ultimate reality is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of conditioned phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of unconditioned phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of the unlimited is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of that which has neither beginning nor end is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of nonexclusion is one thing, and that illusions are another?” [F.230.a]
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of inherent nature is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of all phenomena is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of intrinsic defining characteristics is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of that which cannot be apprehended is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of nonentities is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of essential nature is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness of an essential nature of nonentities is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the applications of mindfulness are one thing, and that illusions [F.230.b] are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the correct exertions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the supports for miraculous ability are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the faculties are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the powers are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the branches of enlightenment are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the noble eightfold path is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the truths of the noble ones are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the meditative concentrations are one thing, and that illusions [F.231.a] are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the immeasurable attitudes are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the formless absorptions are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the eight liberations are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the nine serial steps of meditative absorption are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the emptiness, signlessness, and wishlessness gateways to liberation are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the extrasensory powers are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the meditative stabilities are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think [F.231.b] that the dhāraṇī gateways are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the powers of the tathāgatas are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the fearlessnesses are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the kinds of exact knowledge are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that great loving kindness is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that great compassion is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that the eighteen distinct qualities of the buddhas are one thing, and that illusions are another?”
“No, Blessed Lord,” he replied.
The Blessed One then asked, “Subhūti, do you think that enlightenment is one thing, and that illusions are another?”
“No, Blessed Lord,” he replied. [B17]
“Blessed Lord, physical forms are not one thing and illusions another. Physical forms are themselves illusion, and illusion itself is physical forms. [F.232.a] Blessed Lord, feelings are not one thing and illusions another. Feelings are themselves illusion, and illusion itself is feelings. Blessed Lord, perceptions are not one thing and illusions another. Perceptions are themselves illusion, and illusion itself is perceptions. Blessed Lord, formative predispositions are not one thing and illusions another. Formative predispositions are themselves illusion, and illusion itself is formative predispositions. Blessed Lord, consciousness is not one thing and illusions another. Consciousness is itself illusion, and illusion itself is consciousness.
“Blessed Lord, the eyes are not one thing and illusions another. The eyes are themselves illusion, and illusion itself is the eyes. Blessed Lord, the ears are not one thing and illusions another. The ears are themselves illusion, and illusion itself is the ears. Blessed Lord, the nose is not one thing and illusions another. The nose is itself illusion, and illusion itself is the nose. Blessed Lord, the tongue is not one thing and illusions another. The tongue is itself illusion, and illusion itself is the tongue. Blessed Lord, the body is not one thing and illusions another. The body is itself illusion, and illusion itself is the body. Blessed Lord, the mental faculty is not one thing and illusions another. The mental faculty is itself illusion, and illusion itself is the mental faculty.
“Blessed Lord, sights are not one thing and illusions another. Sights are themselves illusion, and illusion itself is sights. Blessed Lord, sounds are not one thing and illusions another. Sounds are themselves illusion, and illusion itself is sounds. Blessed Lord, odors are not one thing and illusions another. Odors are themselves illusion, and illusion itself is odors. [F.232.b] Blessed Lord, tastes are not one thing and illusions another. Tastes are themselves illusion, and illusion itself is tastes. Blessed Lord, tangibles are not one thing and illusions another. Tangibles are themselves illusion, and illusion itself is tangibles. Blessed Lord, mental phenomena are not one thing and illusions another. Mental phenomena are themselves illusion, and illusion itself is mental phenomena.
“Blessed Lord, visual consciousness is not one thing and illusions another. Visual consciousness is itself illusion, and illusion itself is visual consciousness. Blessed Lord, auditory consciousness is not one thing and illusions another. Auditory consciousness is itself illusion, and illusion itself is auditory consciousness. Blessed Lord, olfactory consciousness is not one thing and illusions another. Olfactory consciousness is itself illusion, and illusion itself is olfactory consciousness. Blessed Lord, gustatory consciousness is not one thing and illusions another. Gustatory consciousness is itself illusion, and illusion itself is gustatory consciousness. Blessed Lord, tactile consciousness is not one thing and illusions another. Tactile consciousness is itself illusion, and illusion itself is tactile consciousness. Blessed Lord, mental consciousness is not one thing and illusions another. Mental consciousness is itself illusion, and illusion itself is mental consciousness.
“Blessed Lord, visually compounded sensory contact is not one thing and illusions another. Visually compounded sensory contact is itself illusion, and illusion itself is visually compounded sensory contact. Blessed Lord, aurally compounded sensory contact is not one thing and [F.233.a] illusions another. Aurally compounded sensory contact is itself illusion, and illusion itself is aurally compounded sensory contact. Blessed Lord, nasally compounded sensory contact is not one thing and illusions another. Nasally compounded sensory contact is itself illusion, and illusion itself is nasally compounded sensory contact. Blessed Lord, lingually compounded sensory contact is not one thing and illusions another. Lingually compounded sensory contact is itself illusion, and illusion itself is lingually compounded sensory contact. Blessed Lord, corporeally compounded sensory contact is not one thing and illusions another. Corporeally compounded sensory contact is itself illusion, and illusion itself is corporeally compounded sensory contact. Blessed Lord, mentally compounded sensory contact is not one thing and illusions another. Mentally compounded sensory contact is itself illusion, and illusion itself is mentally compounded sensory contact.
“Blessed Lord, feelings conditioned by visually compounded sensory contact are not one thing and illusions another. Feelings conditioned by visually compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by visually compounded sensory contact. Blessed Lord, feelings conditioned by aurally compounded sensory contact are not one thing and illusions another. Feelings conditioned by aurally compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by aurally compounded sensory contact. Blessed Lord, feelings conditioned by nasally compounded sensory contact are not one thing and illusions another. Feelings conditioned by nasally compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by nasally compounded sensory contact. Blessed Lord, feelings conditioned by lingually compounded sensory contact are not one thing and illusions another. Feelings conditioned by lingually compounded sensory contact are themselves [F.233.b] illusion, and illusion itself is feelings conditioned by lingually compounded sensory contact. Blessed Lord, feelings conditioned by corporeally compounded sensory contact are not one thing and illusions another. Feelings conditioned by corporeally compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by corporeally compounded sensory contact. Blessed Lord, feelings conditioned by mentally compounded sensory contact are not one thing and illusions another. Feelings conditioned by mentally compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by mentally compounded sensory contact.
“Blessed Lord, the earth element is not one thing and illusions another. The earth element is itself illusion, and illusion itself is the earth element. Blessed Lord, the water element is not one thing and illusions another. The water element is itself illusion, and illusion itself is the water element. Blessed Lord, the fire element is not one thing and illusions another. The fire element is itself illusion, and illusion itself is the fire element. Blessed Lord, the wind element is not one thing and illusions another. The wind element is itself illusion, and illusion itself is the wind element. Blessed Lord, the space element is not one thing and illusions another. The space element is itself illusion, and illusion itself is the space element. Blessed Lord, the consciousness element is not one thing and illusions another. The consciousness element is itself illusion, and illusion itself is the consciousness element.
“Blessed Lord, ignorance is not one thing and illusions another. Ignorance is itself illusion, and illusion itself is ignorance. Blessed Lord, [F.234.a] formative predispositions are not one thing and illusions another. Formative predispositions are themselves illusion, and illusion itself is formative predispositions. Blessed Lord, consciousness is not one thing and illusions another. Consciousness is itself illusion, and illusion itself is consciousness. Blessed Lord, name and form are not one thing and illusions another. Name and form are themselves illusion, and illusion itself is name and form. Blessed Lord, the six sense fields are not one thing and illusions another. The six sense fields are themselves illusion, and illusion itself is the six sense fields. Blessed Lord, sensory contact is not one thing and illusions another. Sensory contact is itself illusion, and illusion itself is sensory contact. Blessed Lord, sensation is not one thing and illusions another. Sensation is itself illusion, and illusion itself is sensation. Blessed Lord, craving is not one thing and illusions another. Craving is itself illusion, and illusion itself is craving. Blessed Lord, grasping is not one thing and illusions another. Grasping is itself illusion, and illusion itself is grasping. Blessed Lord, the rebirth process is not one thing and illusions another. The rebirth process is itself illusion, and illusion itself is the rebirth process. Blessed Lord, birth is not one thing and illusions another. Birth is itself illusion, and illusion itself is birth. Blessed Lord, aging and death are not one thing and illusions another. Aging and death are themselves illusion, and illusion itself is aging and death.
“Blessed Lord, the perfection of generosity is not one thing and illusions another. The perfection of generosity is itself [F.234.b] illusion, and illusion itself is the perfection of generosity. Blessed Lord, the perfection of ethical discipline is not one thing and illusions another. The perfection of ethical discipline is itself illusion, and illusion itself is the perfection of ethical discipline. Blessed Lord, the perfection of tolerance is not one thing and illusions another. The perfection of tolerance is itself illusion, and illusion itself is the perfection of tolerance. Blessed Lord, the perfection of perseverance is not one thing and illusions another. The perfection of perseverance is itself illusion, and illusion itself is the perfection of perseverance. Blessed Lord, the perfection of meditative concentration is not one thing and illusions another. The perfection of meditative concentration is itself illusion, and illusion itself is the perfection of meditative concentration. Blessed Lord, the perfection of wisdom is not one thing and illusions another. The perfection of wisdom is itself illusion, and illusion itself is the perfection of wisdom.
“Blessed Lord, the emptiness of internal phenomena is not one thing and illusions another. The emptiness of internal phenomena is itself illusion, and illusion itself is the emptiness of internal phenomena. Blessed Lord, the emptiness of external phenomena is not one thing and illusions another. The emptiness of external phenomena is itself illusion, and illusion itself is the emptiness of external phenomena. Blessed Lord, the emptiness of external and internal phenomena is not one thing and illusions another. The emptiness of external and internal phenomena is itself illusion, and illusion itself is the emptiness of external and internal phenomena. Blessed Lord, the emptiness of emptiness is not one thing and illusions another. The emptiness of emptiness is itself illusion, and illusion itself [F.235.a] is the emptiness of emptiness. Blessed Lord, the emptiness of great extent is not one thing and illusions another. The emptiness of great extent is itself illusion, and illusion itself is the emptiness of great extent. Blessed Lord, the emptiness of ultimate reality is not one thing and illusions another. The emptiness of ultimate reality is itself illusion, and illusion itself is the emptiness of ultimate reality. Blessed Lord, the emptiness of conditioned phenomena is not one thing and illusions another. The emptiness of conditioned phenomena is itself illusion, and illusion itself is the emptiness of conditioned phenomena. Blessed Lord, the emptiness of unconditioned phenomena is not one thing and illusions another. The emptiness of unconditioned phenomena is itself illusion, and illusion itself is the emptiness of unconditioned phenomena. Blessed Lord, the emptiness of the unlimited is not one thing and illusions another. The emptiness of the unlimited is itself illusion, and illusion itself is the emptiness of the unlimited. Blessed Lord, the emptiness of that which has neither beginning nor end is not one thing and illusions another. The emptiness of that which has neither beginning nor end is itself illusion, and illusion itself is the emptiness of that which has neither beginning nor end. Blessed Lord, the emptiness of nonexclusion is not one thing and illusions another. The emptiness of nonexclusion is itself illusion, and illusion itself is the emptiness of nonexclusion. Blessed Lord, the emptiness of inherent nature is not one thing and illusions another. The emptiness of inherent nature is itself illusion, and illusion itself is the emptiness of inherent nature. Blessed Lord, the emptiness of all phenomena is not one thing and illusions another. The emptiness of all phenomena is itself [F.235.b] illusion, and illusion itself is the emptiness of all phenomena. Blessed Lord, the emptiness of intrinsic defining characteristics is not one thing and illusions another. The emptiness of intrinsic defining characteristics is itself illusion, and illusion itself is the emptiness of intrinsic defining characteristics. Blessed Lord, the emptiness of that which cannot be apprehended is not one thing and illusions another. The emptiness of that which cannot be apprehended is itself illusion, and illusion itself is the emptiness of that which cannot be apprehended. Blessed Lord, the emptiness of nonentities is not one thing and illusions another. The emptiness of nonentities is itself illusion, and illusion itself is the emptiness of nonentities. Blessed Lord, the emptiness of essential nature is not one thing and illusions another. The emptiness of essential nature is itself illusion, and illusion itself is the emptiness of essential nature. Blessed Lord, the emptiness of an essential nature of nonentities is not one thing and illusions another. The emptiness of an essential nature of nonentities is itself illusion, and illusion itself is the emptiness of an essential nature of nonentities.
“Blessed Lord, the applications of mindfulness are not one thing and illusions another. The applications of mindfulness are themselves illusion, and illusion itself is the applications of mindfulness. Blessed Lord, the correct exertions are not one thing and illusions another. The correct exertions are themselves illusion, and illusion itself is the correct exertions. Blessed Lord, the supports for miraculous ability are not one thing and illusions another. The supports for miraculous ability are themselves illusion, and illusion itself is the supports for miraculous ability. Blessed Lord, the faculties are not one thing and illusions another. The faculties are themselves illusion, and illusion [F.236.a] itself is the faculties. Blessed Lord, the powers are not one thing and illusions another. The powers are themselves illusion, and illusion itself is the powers. Blessed Lord, the branches of enlightenment are not one thing and illusions another. The branches of enlightenment are themselves illusion, and illusion itself is the branches of enlightenment. Blessed Lord, the noble eightfold path is not one thing and illusions another. The noble eightfold path is itself illusion, and illusion itself is the noble eightfold path.
“Blessed Lord, the truths of the noble ones are not one thing and illusions another. The truths of the noble ones are themselves illusion, and illusion itself is the truths of the noble ones. Blessed Lord, the meditative concentrations are not one thing and illusions another. The meditative concentrations are themselves illusion, and illusion itself is the meditative concentrations. Blessed Lord, the immeasurable attitudes are not one thing and illusions another. The immeasurable attitudes are themselves illusion, and illusion itself is the immeasurable attitudes. Blessed Lord, the formless absorptions are not one thing and illusions another. The formless absorptions are themselves illusion, and illusion itself is the formless absorptions. Blessed Lord, the eight liberations are not one thing and illusions another. The liberations are themselves illusion, and illusion itself is the liberations. Blessed Lord, the serial steps of meditative absorption are not one thing and illusions [F.236.b] another. The serial steps of meditative absorption are themselves illusion, and illusion itself is the serial steps of meditative absorption. Blessed Lord, the emptiness, signlessness, and wishlessness gateways to liberation are not one thing and illusions another. The emptiness, signlessness, and wishlessness gateways to liberation are themselves an illusion, and illusion itself is the emptiness, signlessness, and wishlessness gateways to liberation. Blessed Lord, the extrasensory powers are not one thing and illusions another. The extrasensory powers are themselves illusion, and illusion itself is the extrasensory powers. Blessed Lord, the meditative stabilities are not one thing and illusions another. The meditative stabilities are themselves illusion, and illusion itself is the meditative stabilities. Blessed Lord, the dhāraṇī gateways are not one thing and illusions another. The dhāraṇī gateways are themselves illusion, and illusion itself is the dhāraṇī gateways. Blessed Lord, the powers of the tathāgatas are not one thing and illusions another. the powers of the tathāgatas are themselves illusion, and illusion itself is the powers of the tathāgatas. Blessed Lord, the fearlessnesses are not one thing and illusions another. The fearlessnesses are themselves illusion, and illusion itself is the fearlessnesses. Blessed Lord, the kinds of exact knowledge are not one thing and illusions another. The kinds of exact knowledge are themselves illusion, and illusion itself is the kinds of exact knowledge. Blessed Lord, great loving kindness is not one thing and illusions another. Great loving kindness is itself illusion, and illusion itself is great loving kindness. Blessed Lord, great compassion is not one thing and illusions [F.237.a] another. Great compassion is itself illusion, and illusion itself is great compassion. Blessed Lord, the distinct qualities of the buddhas are not one thing and illusions another. The distinct qualities of the buddhas are themselves illusion, and illusion itself is the distinct qualities of the buddhas.
“Blessed Lord, the fruit of having entered the stream is not one thing and illusions another. The fruit of having entered the stream is itself illusion, and illusion itself is the fruit of having entered the stream. Blessed Lord, the fruit of once-returner is not one thing and illusions another. The fruit of once-returner is itself illusion, and illusion itself is the fruit of once-returner. Blessed Lord, the fruit of non-returner is not one thing and illusions another. The fruit of non-returner is itself illusion, and illusion itself is the fruit of non-returner. Blessed Lord, arhatship is not one thing and illusions another. Arhatship is itself illusion, and illusion itself is arhatship. Blessed Lord, individual enlightenment is not one thing and illusions another. individual enlightenment is itself illusion, and illusion itself is individual enlightenment. Blessed Lord, knowledge of the aspects of the path is not one thing and illusions another. Knowledge of the aspects of the path is itself illusion, and illusion itself is the knowledge of the aspects of the path. Blessed Lord, all-aspect omniscience is not one thing and illusions another. All-aspect omniscience is itself illusion, and illusion itself is all-aspect omniscience.”
“Subhūti, do you think that there is [F.237.b] arising or cessation with respect to that illusion?” asked the Blessed One.
“No, Blessed Lord,” he replied.
“Subhūti, do you think that there is defilement or purification with respect to that illusion?” asked the Blessed One.
“No, Blessed Lord,” he replied.
“Subhūti, do you think that that which is without arising, cessation, defilement, and purification will train in the perfection of wisdom, or go forth to all-aspect omniscience, or attain all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord,” he replied.
“Subhūti, do you think that the notion, symbol, designation, or conventional expression341 bodhisattva is in these five acquisitive aggregates?” asked the Blessed One.
“No, Blessed Lord,” he replied.
“Subhūti, do you think that on the basis of a mere notion, symbol, designation, or conventional expression one can apprehend the arising, cessation, defilement, or purification of these five acquisitive aggregates?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Subhūti, do you think that that of which there is no notion, no symbol, no designation, no conventional expression, no name, no denomination,342 no body, no physical actions, no speech, no verbal actions, no mind, no mental actions, no arising, no ceasing, [F.238.a] no defilement, and no purification will train in the perfection of wisdom and then go forth to all-aspect omniscience, or attain all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Subhūti,” said the Blessed One, “so it is that when bodhisattva great beings have trained in the perfection of wisdom, by way of not apprehending anything, they will go forth to all-aspect omniscience and attain all-aspect omniscience.”
“The way I understand what you, Blessed Lord, have said, is that bodhisattva great beings who train in the perfection of wisdom should train for unsurpassed, perfect, complete enlightenment by training in the manner of an illusory person. If you ask why, Blessed Lord, it is because these five aggregates are just what should be known to be an illusory person.”
“Subhūti, do you think that these five aggregates can train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because the five aggregates are in their essential nature no essence,343 and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five dream-like aggregates train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. [F.238.b] “And if you ask why, Blessed Lord, it is because dreams are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like an illusion train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because illusions are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like an echo train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because echoes are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like an optical aberration train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because optical aberrations are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like the moon in water train in the perfection of wisdom and go forth to [F.239.a] all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because moons in water are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like a mirage train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because mirages are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like a magical display train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because magical displays are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
The Blessed One said, “This is because, Subhūti, physical forms are like a dream, feelings are like a dream, perceptions are like a dream, formative predispositions are like a dream, and consciousness is like a dream. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of [F.239.b] conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like an illusion, feelings are like an illusion, perceptions are like an illusion, formative predispositions are like an illusion, and consciousness is like an illusion. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the [F.240.a] emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like an echo, feelings are like an echo, perceptions are like an echo, formative predispositions are like an echo, and consciousness is like an echo. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like an optical aberration, feelings are like an optical aberration, perceptions are like an optical aberration, formative predispositions are like an optical aberration, and consciousness is like an optical aberration. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, [F.240.b] cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like the moon in water, feelings are like the moon in water, perceptions are like the moon in water, formative predispositions are like the moon in water, and consciousness is like the moon in water. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended [F.241.a] owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like a mirage, feelings are like a mirage, perceptions are like a mirage, formative predispositions are like a mirage, and consciousness is like a mirage. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like a magical display, feelings are like a magical display, perceptions are like a magical display, formative predispositions are like a magical display, and consciousness is like a magical display. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended [F.241.b] owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.”
“Blessed Lord, in that case, will bodhisattva great beings who have newly embarked in the Vehicle not be afraid, fearful, and terrified when they hear this teaching?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings who newly embark in the Vehicle will be afraid, fearful, and terrified if they are unskilled in the perfection of wisdom, and if they are not taken in hand by a spiritual mentor.”
“Blessed Lord, when bodhisattva great beings hear this teaching, what is the skillful means not to be afraid, not to be fearful, and not to be terrified of the perfection of wisdom?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice [F.242.a] the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are impermanent but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are impermanent but do not apprehend that. With an intention connected with all-aspect omniscience, they discern that perceptions are impermanent but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are impermanent but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is impermanent but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are suffering but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are suffering but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are suffering but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are suffering but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is suffering but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings [F.242.b] practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are not a self but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are not a self but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are not a self but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are not a self but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is not a self but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are at peace but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are at peace but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are at peace but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are at peace but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is at peace but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva [F.243.a] great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are empty but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are empty but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are empty but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are empty but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is empty but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are signless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are signless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are signless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are signless but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is signless but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings [F.243.b] practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are wishless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are wishless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are wishless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are wishless but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is wishless but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are unconditioned but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are unconditioned but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are unconditioned but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are unconditioned but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is [F.244.a] unconditioned but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are void but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are void but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are void but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are void but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is void but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the impermanent aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the impermanent aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the impermanent aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the impermanent aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect [F.244.b] omniscience they discern the impermanent aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the suffering aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the suffering aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the suffering aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the suffering aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the suffering aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the selfless aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the selfless aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the selfless aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect [F.245.a] omniscience they discern the selfless aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the selfless aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the peaceful aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the peaceful aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the peaceful aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the peaceful aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the peaceful aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the empty aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the empty aspect of feelings but do not apprehend that. With their attention [F.245.b] turned toward all-aspect omniscience they discern the empty aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the empty aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the empty aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the signless aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the signless aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the signless aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the signless aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the signless aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the wishless aspect of physical forms but do not apprehend that. [F.246.a] With their attention turned toward all-aspect omniscience they discern the wishless aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the wishless aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the wishless aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the wishless aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the unconditioned aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the unconditioned aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the unconditioned aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the unconditioned aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the unconditioned aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings [F.246.b] practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern the void aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the void aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the void aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the void aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the void aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom. [B18]
“Subhūti, when those bodhisattva great beings discern like that, they think that they will teach all beings the doctrine that physical forms are impermanent by way of not apprehending it, will teach the doctrine that physical forms are suffering by way of not apprehending it, will teach the doctrine that physical forms are not a self by way of not apprehending it, will teach the doctrine that physical forms are at peace by way of not apprehending it, will teach the doctrine that physical forms are empty by way of not apprehending it, will teach the doctrine that physical forms are signless by way of not apprehending it, will teach the doctrine that physical forms [F.247.a] are wishless by way of not apprehending it, will teach the doctrine that physical forms are unconditioned by way of not apprehending it, and will teach the doctrine that physical forms are void by way of not apprehending it; will teach the doctrine that feelings are impermanent by way of not apprehending it, will teach the doctrine that feelings are suffering by way of not apprehending it, will teach the doctrine that feelings are not a self by way of not apprehending it, will teach the doctrine that feelings are at peace by way of not apprehending it, will teach the doctrine that feelings are empty by way of not apprehending it, will teach the doctrine that feelings are signless by way of not apprehending it, will teach the doctrine that feelings are wishless by way of not apprehending it, will teach the doctrine that feelings are unconditioned by way of not apprehending it, and will teach the doctrine that feelings are void by way of not apprehending it; will teach the doctrine that perceptions are impermanent by way of not apprehending it, will teach the doctrine that perceptions are suffering by way of not apprehending it, will teach the doctrine that perceptions are not a self by way of not apprehending it, will teach the doctrine that perceptions are at peace by way of not apprehending it, will teach the doctrine that perceptions are empty by way of not apprehending it, will teach the doctrine that perceptions are signless by way of not apprehending it, will teach the doctrine that perceptions are wishless by way of not apprehending it, will teach the doctrine that perceptions are unconditioned by way of not apprehending it, and will teach the doctrine that perceptions are void by way of not apprehending it; will teach the doctrine that formative predispositions are impermanent by way of not apprehending it, will teach the doctrine [F.247.b] that formative predispositions are suffering by way of not apprehending it, will teach the doctrine that formative predispositions are not a self by way of not apprehending it, will teach the doctrine that formative predispositions are at peace by way of not apprehending it, will teach the doctrine that formative predispositions are empty by way of not apprehending it, will teach the doctrine that formative predispositions are signless by way of not apprehending it, will teach the doctrine that formative predispositions are wishless by way of not apprehending it, will teach the doctrine that formative predispositions are unconditioned by way of not apprehending it, and will teach the doctrine that formative predispositions are void by way of not apprehending it; and will teach the doctrine that consciousness is impermanent by way of not apprehending it, will teach the doctrine that consciousness is suffering by way of not apprehending it, will teach the doctrine that consciousness is not a self by way of not apprehending it, will teach the doctrine that consciousness is at peace by way of not apprehending it, will teach the doctrine that consciousness is empty by way of not apprehending it, will teach the doctrine that consciousness is signless by way of not apprehending it, will teach the doctrine that consciousness is wishless by way of not apprehending it, will teach the doctrine that consciousness is unconditioned by way of not apprehending it, and will teach the doctrine that consciousness is void by way of not apprehending it.
“Subhūti, this is the perfection of generosity of bodhisattva great beings. By possessing this, those bodhisattva great beings will not be afraid, fearful, or terrified.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, unconnected with what śrāvakas [F.248.a] or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of physical forms, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of physical forms, paying attention by way of not apprehending it. Unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to [F.248.b] that suffering aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of feelings, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of feelings, paying attention by way of not apprehending it. Unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of perceptions, paying attention [F.249.a] by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of perceptions, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of perceptions, paying attention by way of not apprehending it. Unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, [F.249.b] they turn their attention to that selfless aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of formative predispositions, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of formative predispositions, paying attention by way of not apprehending it. And unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of consciousness, [F.250.a] paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of consciousness, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of consciousness, paying attention by way of not apprehending it. This, Subhūti, is the undiminished perfection of ethical discipline of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they discern, tolerate, and find agreeable344 the impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, unconditioned aspect, and void aspect of those phenomena. This is the perfection of tolerance of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience [F.250.b] they discern that physical forms are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are void but do not apprehend that.
“With their attention turned toward all-aspect omniscience, they discern that feelings are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are empty [F.251.a] but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are void but do not apprehend that.
“With their attention turned toward all-aspect omniscience, they discern that perceptions are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are unconditioned [F.251.b] but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are void but do not apprehend that.
“With their attention turned toward all-aspect omniscience, they discern that formative predispositions are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are void but do not apprehend that.
“With their attention turned toward all-aspect omniscience, they discern that consciousness is impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is suffering but [F.252.a] do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is void but do not apprehend that. This nonabandonment of them in this manner, on account of their attention being turned toward all-aspect omniscience, and this nonforsaking of perseverance345 is the perfection of perseverance of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are impermanent by way of not apprehending it, and deny any opportunity346 for attention connected with śrāvakas and pratyekabuddhas, [F.252.b] or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern [F.253.a] that physical forms are signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that physical forms are void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are impermanent by way of not apprehending it, and deny any opportunity [F.253.b] for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom [F.254.a] with their attention turned toward all-aspect omniscience, they discern that feelings are signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that feelings are void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are impermanent by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, [F.254.b] or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect [F.255.a] omniscience, they discern that perceptions are signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that perceptions are void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are impermanent by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, [F.255.b] or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect [F.256.a] omniscience, they discern that formative predispositions are signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that formative predispositions are void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is impermanent by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, [F.256.b] or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward [F.257.a] all-aspect omniscience, they discern that consciousness is signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that consciousness is void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.
“This is the perfection of meditative concentration of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.
“Moreover, Subhūti, when bodhisattva great beings practice [F.257.b] the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern in this manner: that physical forms are not empty of the emptiness of physical forms, but that physical forms are emptiness, and that emptiness is indeed physical forms; that feelings are not empty of the emptiness of feelings, but that feelings are emptiness, and that emptiness is indeed feelings; that perceptions are not empty of the emptiness of perceptions, but that perceptions are emptiness, and that emptiness is indeed perceptions; that formative predispositions are not empty of the emptiness of formative predispositions, but that formative predispositions are emptiness, and that emptiness is indeed formative predispositions; that consciousness is not empty of the emptiness of consciousness, but that a consciousness is emptiness, and that emptiness is indeed consciousness; that the eyes are not empty of the emptiness of the eyes, but that eyes are emptiness, and that emptiness is indeed the eyes; that the ears are not empty of the emptiness of the ears, but that ears are emptiness, and that emptiness is indeed the ears; that the nose is not empty of the emptiness of the nose, but that the nose is emptiness, and that emptiness is indeed the nose; that the tongue is not empty of the emptiness of the tongue, but that the tongue is emptiness, and that emptiness is indeed the tongue; that the body is not empty of the emptiness of the body, but that the body is emptiness, and that emptiness is indeed the body; that the mental faculty is not empty of the emptiness of the mental faculty, but that the mental faculty is emptiness, and that emptiness is indeed the mental faculty; that sights are not empty of the emptiness of sights, but that sights are emptiness, and that emptiness is indeed sights; that sounds are not empty of the emptiness of sounds, but that sounds are emptiness, and that emptiness is indeed sounds; that odors are not empty [F.258.a] of the emptiness of odors, but that odors are emptiness, and that emptiness is indeed odors; that tastes are not empty of the emptiness of tastes, but that tastes are emptiness, and that emptiness is indeed tastes; that tangibles are not empty of the emptiness of tangibles, but that tangibles are emptiness, and that emptiness is indeed tangibles; that mental phenomena are not empty of the emptiness of mental phenomena, but that mental phenomena are emptiness, and that emptiness is indeed mental phenomena; that visual consciousness is not empty of the emptiness of visual consciousness, but that visual consciousness is emptiness, and that emptiness is indeed visual consciousness; that auditory consciousness is not empty of the emptiness of auditory consciousness, but that auditory consciousness is emptiness, and that emptiness is indeed auditory consciousness; that olfactory consciousness is not empty of the emptiness of olfactory consciousness, but that olfactory consciousness is emptiness, and that emptiness is indeed olfactory consciousness; that gustatory consciousness is not empty of the emptiness of gustatory consciousness, but that gustatory consciousness is emptiness, and that emptiness is indeed gustatory consciousness; that tactile consciousness is not empty of the emptiness of tactile consciousness, but that tactile consciousness is emptiness, and that emptiness is indeed tactile consciousness; that mental consciousness is not empty of the emptiness of mental consciousness, but that mental consciousness is emptiness, and that emptiness is indeed mental consciousness; that visually compounded sensory contact is not empty of the emptiness of visually compounded sensory contact, but that visually compounded sensory contact is emptiness, and that emptiness is indeed visually compounded sensory contact; that aurally compounded sensory contact is not empty [F.258.b] of the emptiness of aurally compounded sensory contact, but that aurally compounded sensory contact is emptiness, and that emptiness is indeed aurally compounded sensory contact; that nasally compounded sensory contact is not empty of the emptiness of nasally compounded sensory contact, but that nasally compounded sensory contact is emptiness, and that emptiness is indeed nasally compounded sensory contact; that lingually compounded sensory contact is not empty of the emptiness of lingually compounded sensory contact, but that lingually compounded sensory contact is emptiness, and that emptiness is indeed lingually compounded sensory contact; that corporeally compounded sensory contact is not empty of the emptiness of corporeally compounded sensory contact, but that corporeally compounded sensory contact is emptiness, and that emptiness is indeed corporeally compounded sensory contact; that mentally compounded sensory contact is not empty of the emptiness of mentally compounded sensory contact, but that mentally compounded sensory contact is emptiness, and that emptiness is indeed mentally compounded sensory contact; that feelings conditioned by visually compounded sensory contact are not empty of the emptiness of feelings conditioned by visually compounded sensory contact, but that feelings conditioned by visually compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by visually compounded sensory contact; that feelings conditioned by aurally compounded sensory contact are not empty of the emptiness of feelings conditioned by aurally compounded sensory contact, but that feelings conditioned by aurally compounded sensory contact is emptiness, and that emptiness is indeed feelings conditioned by aurally compounded sensory contact; that feelings conditioned by nasally compounded sensory contact are not empty of the emptiness of feelings conditioned by nasally compounded sensory contact, but that feelings conditioned by nasally compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by nasally compounded sensory contact; that feelings conditioned by lingually compounded [F.259.a] sensory contact are not empty of the emptiness of feelings conditioned by lingually compounded sensory contact, but that feelings conditioned by lingually compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by lingually compounded sensory contact; that feelings conditioned by corporeally compounded sensory contact are not empty of the emptiness of feelings conditioned by corporeally compounded sensory contact, but that feelings conditioned by corporeally compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by corporeally compounded sensory contact; that feelings conditioned by mentally compounded sensory contact are not empty of the emptiness of feelings conditioned by mentally compounded sensory contact, but that feelings conditioned by mentally compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by mentally compounded sensory contact; that the earth element is not empty of the emptiness of the earth element, but that the earth element is emptiness, and that emptiness is indeed the earth element; that the water element is not empty of the emptiness of the water element, but that the water element is emptiness, and that emptiness is indeed the water element; that the fire element is not empty of the emptiness of the fire element, but that the fire element is emptiness, and that emptiness is indeed the fire element; that the wind element is not empty of the emptiness of the wind element, but that the wind element is emptiness, and that emptiness is indeed the wind element; that the space element is not empty of the emptiness of the space element, but that the space element is emptiness, and that emptiness is indeed the space element; that the consciousness element is not empty of the emptiness of the consciousness element, but that the consciousness element is emptiness, and that emptiness is indeed the consciousness element; that ignorance is not empty of the emptiness [F.259.b] of ignorance, but that ignorance is emptiness, and that emptiness is indeed ignorance; that formative predispositions are not empty of the emptiness of formative predispositions, but that formative predispositions are emptiness, and that emptiness is indeed formative predispositions; that consciousness is not empty of the emptiness of consciousness, but that consciousness is emptiness, and that emptiness is indeed consciousness; that name and form are not empty of the emptiness of name and form, but that name and form are emptiness, and that emptiness is indeed name and form; that the six sense fields are not empty of the emptiness of the six sense fields, but that the six sense fields are emptiness, and that emptiness is indeed six sense fields; that sensory contact is not empty of the emptiness of sensory contact, but that sensory contact is emptiness, and that emptiness is indeed sensory contact; that sensation is not empty of the emptiness of sensation, but that sensation is emptiness, and that emptiness is indeed sensation; that craving is not empty of the emptiness of craving, but that craving is emptiness, and that emptiness is indeed craving; that grasping is not empty of the emptiness of grasping, but that grasping is emptiness, and that emptiness is indeed grasping; that the rebirth process is not empty of the emptiness of the rebirth process, but that the rebirth process is emptiness, and that emptiness is indeed the rebirth process; that birth is not empty of the emptiness of birth, but that birth is emptiness, and that emptiness is indeed birth; that aging and death are not empty of the emptiness of aging and death, but that aging and death are emptiness, and that emptiness is indeed aging and death; that the perfection of generosity is not empty of the emptiness of the perfection of generosity, but that the perfection of generosity is emptiness, and that emptiness is indeed the perfection of generosity; that the perfection of ethical discipline is not empty [F.260.a] of the emptiness of the perfection of ethical discipline, but that the perfection of ethical discipline is emptiness, and that emptiness is indeed the perfection of ethical discipline; that the perfection of tolerance is not empty of the emptiness of the perfection of tolerance, but that the perfection of tolerance is emptiness, and that emptiness is indeed the perfection of tolerance; that the perfection of perseverance is not empty of the emptiness of the perfection of perseverance, but that the perfection of perseverance is emptiness, and that emptiness is indeed the perfection of perseverance; that the perfection of meditative concentration is not empty of the emptiness of the perfection of meditative concentration, but that the perfection of meditative concentration is emptiness, and that emptiness is indeed the perfection of meditative concentration; that the perfection of wisdom is not empty of the emptiness of the perfection of wisdom, but that the perfection of wisdom is emptiness, and that emptiness is indeed the perfection of wisdom; that the emptiness of internal phenomena is not empty of the emptiness of the emptiness of internal phenomena, but that the emptiness of internal phenomena is emptiness, and that emptiness is indeed the emptiness of internal phenomena; that the emptiness of external phenomena is not empty of the emptiness of the emptiness of external phenomena, but that the emptiness of external phenomena is emptiness, and that emptiness is indeed the emptiness of external phenomena; that the emptiness of external and internal phenomena is not empty of the emptiness of the emptiness of external and internal phenomena, but that the emptiness of external and internal phenomena is emptiness, and that emptiness is indeed the emptiness of external and internal phenomena; that the emptiness of emptiness is not empty of the emptiness of the emptiness of emptiness, but that the emptiness of emptiness is emptiness, and that emptiness is indeed the emptiness of emptiness; that the emptiness of great extent is not empty of the emptiness of the emptiness of great extent, [F.260.b] but that the emptiness of great extent is emptiness, and that emptiness is indeed the emptiness of great extent; that the emptiness of ultimate reality is not empty of the emptiness of the emptiness of ultimate reality, but that the emptiness of ultimate reality is emptiness, and that emptiness is indeed the emptiness of ultimate reality; that the emptiness of conditioned phenomena is not empty of the emptiness of the emptiness of conditioned phenomena, but that the emptiness of conditioned phenomena is emptiness, and that emptiness is indeed the emptiness of conditioned phenomena; that the emptiness of unconditioned phenomena is not empty of the emptiness of the emptiness of unconditioned phenomena, but that the emptiness of unconditioned phenomena is emptiness, and that emptiness is indeed the emptiness of unconditioned phenomena; that the emptiness of the unlimited is not empty of the emptiness of the emptiness of the unlimited, but that the emptiness of the unlimited is emptiness, and that emptiness is indeed the emptiness of the unlimited; that the emptiness of nonexclusion is not empty of the emptiness of the emptiness of nonexclusion, but that the emptiness of nonexclusion is emptiness, and that emptiness is indeed the emptiness of nonexclusion; that the emptiness of inherent nature is not empty of the emptiness of the emptiness of inherent nature, but that the emptiness of inherent nature is emptiness, and that emptiness is indeed the emptiness of inherent nature; that the emptiness of all phenomena is not empty of the emptiness of the emptiness of all phenomena, but that the emptiness of all phenomena is emptiness, and that emptiness is indeed the emptiness of all phenomena; that the emptiness of intrinsic defining characteristics is not empty of the emptiness of the emptiness of intrinsic defining characteristics, but that [F.261.a] the emptiness of intrinsic defining characteristics is emptiness, and that emptiness is indeed the emptiness of intrinsic defining characteristics; that the emptiness of that which cannot be apprehended is not empty of the emptiness of the emptiness of that which cannot be apprehended, but that the emptiness of that which cannot be apprehended is emptiness, and that emptiness is indeed the emptiness of that which cannot be apprehended; that the emptiness of nonentities is not empty of the emptiness of the emptiness of nonentities, but that the emptiness of nonentities is emptiness, and that emptiness is indeed the emptiness of nonentities; that the emptiness of essential nature is not empty of the emptiness of the emptiness of essential nature, but that the emptiness of essential nature is emptiness, and that emptiness is indeed the emptiness of essential nature; that the emptiness of an essential nature of nonentities is not empty of the emptiness of the emptiness of an essential nature of nonentities, but that the emptiness of an essential nature of nonentities is emptiness, and that emptiness is indeed the emptiness of an essential nature of nonentities; that the applications of mindfulness are not empty of the emptiness of the applications of mindfulness, but that the applications of mindfulness are emptiness, and that emptiness is indeed the applications of mindfulness; that the correct exertions are not empty of the emptiness of the correct exertions, but that the correct exertions are emptiness, and that emptiness is indeed the correct exertions; that the supports for miraculous ability are not empty of the emptiness of the supports for miraculous ability, but that the supports for miraculous ability are emptiness, and that emptiness is indeed the supports for miraculous ability; that the faculties are not empty of the emptiness of the faculties, but that the faculties are emptiness, and that emptiness is indeed the faculties; that the powers are not empty of the emptiness of the powers, but that the powers are emptiness, and that emptiness is indeed the powers; [F.261.b] that the branches of enlightenment are not empty of the emptiness of the branches of enlightenment, but that the branches of enlightenment are emptiness, and that emptiness is indeed the branches of enlightenment; that the noble eightfold path is not empty of the emptiness of the noble eightfold path, but that the noble eightfold path is emptiness, and that emptiness is indeed the noble eightfold path; that the truths of the noble ones are not empty of the emptiness of the truths of the noble ones, but that the truths of the noble ones are emptiness, and that emptiness is indeed the truths of the noble ones; that the meditative concentrations are not empty of the emptiness of the meditative concentrations, but that the meditative concentrations are emptiness, and that emptiness is indeed the meditative concentrations; that the immeasurable attitudes are not empty of the emptiness of the immeasurable attitudes, but that the immeasurable attitudes are emptiness, and that emptiness is indeed the immeasurable attitudes; that the formless absorptions are not empty of the emptiness of the formless absorptions, but that the formless absorptions are emptiness, and that emptiness is indeed the formless absorptions; that the liberations are not empty of the emptiness of the eight liberations, but that the liberations are emptiness, and that emptiness is indeed the liberations; that the serial steps of meditative absorption are not empty of the emptiness of the nine serial steps of meditative absorption, but that the serial steps of meditative absorption are emptiness, and that emptiness is indeed the serial steps of meditative absorption; that the emptiness, signlessness, and wishlessness gateways to liberation are not empty [F.262.a] of the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation, but that the emptiness, signlessness, and wishlessness gateways to liberation are emptiness, and that emptiness is indeed the emptiness, signlessness, and wishlessness gateways to liberation; that the extrasensory powers are not empty of the emptiness of the extrasensory powers, but that the extrasensory powers are emptiness, and that emptiness is indeed the extrasensory powers; that the meditative stabilities are not empty of the emptiness of the meditative stabilities, but that the meditative stabilities are emptiness, and that emptiness is indeed the meditative stabilities; that the dhāraṇī gateways are not empty of the emptiness of the dhāraṇī gateways, but that the dhāraṇī gateways are emptiness, and that emptiness is indeed the dhāraṇī gateways; that the powers of the tathāgatas are not empty of the emptiness of the powers of the tathāgatas, but that the powers of the tathāgatas are emptiness, and that emptiness is indeed the powers of the tathāgatas; that the fearlessnesses are not empty of the emptiness of the fearlessnesses, but that the fearlessnesses are emptiness, and that emptiness is indeed the fearlessnesses; that the kinds of exact knowledge are not empty of the emptiness of the kinds of exact knowledge, but that the kinds of exact knowledge are emptiness, and that emptiness is indeed the kinds of exact knowledge; that great loving kindness is not empty of the emptiness of great loving kindness, but that great loving kindness is emptiness, and that emptiness is indeed great loving kindness; that great compassion is not empty of the emptiness of great compassion, but that great compassion is emptiness, and that emptiness is indeed great compassion; and that the distinct qualities of the buddhas are not empty of the emptiness of the distinct qualities of the buddhas, but that the distinct qualities of the buddhas are emptiness, and that emptiness is [F.262.b] indeed the distinct qualities of the buddhas.
“This, Subhūti, is the perfection of wisdom of bodhisattva great beings. This, Subhūti, is the skillful means of bodhisattva great beings who practice perfection of wisdom. Bodhisattva great beings who possess this skillful means will not be afraid, fearful, or terrified on hearing this teaching.” [B19]
“Blessed Lord, who are those spiritual mentors, the spiritual mentors who have taken hold of347 bodhisattva great beings so that they will not be afraid, fearful, or terrified on hearing this teaching on the perfection of wisdom?”
“Subhūti,” replied the Blessed One, “the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are impermanent by way of [F.263.a] not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them [F.263.b] the doctrine that consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are at peace [F.264.a] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.264.b] or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.265.a] or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, [F.265.b] Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine [F.266.a] that feelings are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is impermanent by way of not apprehending it, and who do not cause the dedication [F.266.b] of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is suffering by way of not apprehending it, and who do not cause the dedication [F.267.a] of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is not a self by way of not apprehending it, [F.267.b] and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is at peace [F.268.a] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. [F.268.b]
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are wishless by way of not [F.269.a] apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.269.b] or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eyes are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the ears are void by way of not apprehending it, [F.270.a] and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the nose is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the tongue is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the body is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the mental faculty is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them [F.270.b] the doctrine that odors are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.271.a] or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are not a self by way of not apprehending it, and who do not cause the dedication [F.271.b] of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are at peace by way of [F.272.a] not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are empty by way of [F.272.b] not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, [F.273.a] Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are unconditioned by way of [F.273.b] not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that sights are void by way of not apprehending it, and who do not cause [F.274.a] the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that sounds are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that odors are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tastes are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tangibles are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental phenomena are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is impermanent by way of not apprehending it, and who [F.274.b] do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.275.a] or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that [F.275.b] olfactory consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. [B20]
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; [F.276.a] who teach them the doctrine that olfactory consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas [F.276.b] or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them [F.277.a] the doctrine that gustatory consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is wishless by way of not apprehending it, [F.277.b] and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue [F.278.a] to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visual consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that auditory consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that olfactory consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that gustatory consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that tactile consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of [F.278.b] the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mental consciousness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.279.a] or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; [F.279.b] who teach them the doctrine that corporeally compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that [F.280.a] corporeally compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is at peace by way of not apprehending it, and who [F.280.b] do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything [F.281.a] other than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them [F.281.b] the doctrine that mentally compounded sensory contact is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect [F.282.a] omniscience; and who teach them the doctrine that mentally compounded sensory contact is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other [F.282.b] than all-aspect omniscience; and who teach them the doctrine that mentally compounded sensory contact is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that visually compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that aurally compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that nasally compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that lingually compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that corporeally compounded sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that mentally compounded [F.283.a] sensory contact is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are impermanent [F.283.b] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine [F.284.a] that feelings arising from mentally compounded sensory contact are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.284.b] or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to [F.285.a] the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are empty by way of not apprehending it, [F.285.b] and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; [F.286.a] who teach them the doctrine that feelings arising from corporeally compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue [F.286.b] to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine [F.287.a] that feelings arising from lingually compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that feelings arising from visually compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from aurally compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from nasally compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue [F.287.b] to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from lingually compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings arising from corporeally compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that feelings arising from mentally compounded sensory contact are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the earth element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is impermanent [F.288.a] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is suffering by way of not apprehending it, and who do not cause [F.288.b] the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.289.a] or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than [F.289.b] all-aspect omniscience; who teach them the doctrine that the wind element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is empty by way of not [F.290.a] apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is signless by way of not apprehending it, and who [F.290.b] do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas [F.291.a] or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is unconditioned by way of not apprehending it, [F.291.b] and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine that the earth element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the water element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the fire element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the wind element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue [F.292.a] to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that the space element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that the consciousness element is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. [B21]
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that dependent origination is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect [F.292.b] omniscience; are those who teach them the doctrine that dependent origination is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that dependent origination is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that dependent origination is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings [F.293.a] are those who teach them the doctrine that the perfection of generosity is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, [F.293.b] the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything [F.294.a] other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue [F.294.b] to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of [F.295.a] the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is empty by way of not apprehending it, and who do not cause the dedication of any [F.295.b] of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is signless [F.296.a] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine [F.296.b] that the perfection of wisdom is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other [F.297.a] than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the perfection of generosity is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of ethical discipline is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of tolerance is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of perseverance is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the perfection of meditative concentration is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas [F.297.b] or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the perfection of wisdom is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.298.a] or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; [F.298.b] are those who teach them the doctrine that the emptiness of all phenomena is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is impermanent by way of not apprehending it, and who do not cause [F.299.a] the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is suffering by way of not apprehending it, and who do not cause [F.299.b] the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of [F.300.a] the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. [F.300.b]
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; [F.301.a] are those who teach them the doctrine that the emptiness of conditioned phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is not a self by way of not apprehending it, [F.301.b] and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is at peace by way of not apprehending it, and who do not cause the dedication of [F.302.a] any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine [F.302.b] that the emptiness of unconditioned phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is at peace by way of not apprehending it, and who do not cause the dedication [F.303.a] of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue [F.303.b] to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is empty by way of [F.304.a] not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas [F.304.b] or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness [F.305.a] is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is signless by way of not apprehending it, [F.305.b] and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas [F.306.a] or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than [F.306.b] all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine [F.307.a] that the emptiness of nonexclusion is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is wishless [F.307.b] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of great extent [F.308.a] is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is unconditioned348 by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion [F.308.b] is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them [F.309.a] the doctrine that the emptiness of essential nature is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness of internal phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of external and internal phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of emptiness is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that [F.309.b] the emptiness of great extent is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of ultimate reality is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of conditioned phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of unconditioned phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of the unlimited is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which has neither beginning nor end is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonexclusion is void by way of not apprehending it, and who do not cause the dedication [F.310.a] of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of inherent nature is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of all phenomena is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of intrinsic defining characteristics is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of that which cannot be apprehended is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of nonentities is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness of essential nature is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect [F.310.b] omniscience; and are those who teach them the doctrine that the emptiness of an essential nature of nonentities is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the applications of mindfulness are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.311.a] or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the applications of mindfulness are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the applications of mindfulness are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the applications of mindfulness might be cultivated,349 by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the correct exertions are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them [F.311.b] the doctrine that the correct exertions are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the correct exertions [F.312.a] are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the correct exertions are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the correct exertions might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. [B22]
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the supports for miraculous ability are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.312.b] or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the supports for miraculous ability are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the supports for miraculous ability are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect [F.313.a] omniscience. They are those who teach them the doctrine, in order that the supports for miraculous ability might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the faculties are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are signless by way of not apprehending it, and who do not cause the dedication of [F.313.b] any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the faculties are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the faculties are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the faculties might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the powers are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them [F.314.a] the doctrine that the powers are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the powers are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the powers are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything [F.314.b] other than all-aspect omniscience. They are those who teach them the doctrine, in order that the powers might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the branches of enlightenment are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are signless [F.315.a] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the branches of enlightenment are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the branches of enlightenment are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the branches of enlightenment might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the noble eightfold path is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is suffering [F.315.b] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the noble eightfold path is unconditioned by way of not [F.316.a] apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the noble eightfold path is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the noble eightfold path might be cultivated, by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the truths of the noble ones are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are at peace [F.316.b] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the truths of the noble ones are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the truths of the noble ones are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the truths of the noble ones might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.317.a] or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the meditative concentrations are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations [F.317.b] are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative concentrations are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the meditative concentrations are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the meditative concentrations might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the immeasurable attitudes are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas [F.318.a] or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the immeasurable attitudes are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the immeasurable attitudes are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the immeasurable attitudes [F.318.b] might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the formless absorptions are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue [F.319.a] to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the formless absorptions are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the formless absorptions are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the formless absorptions might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the liberations are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything [F.319.b] other than all-aspect omniscience; are those who teach them the doctrine that the liberations are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the liberations are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the liberations are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas [F.320.a] or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the liberations might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the nine serial steps of meditative absorption are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of [F.320.b] the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the nine serial steps of meditative absorption are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the nine serial steps of meditative absorption are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the nine serial steps of meditative absorption might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas [F.321.a] or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, [F.321.b] signlessness, and wishlessness gateways to liberation are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the emptiness, signlessness, and wishlessness gateways to liberation are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the emptiness, signlessness, and wishlessness gateways to liberation might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the extrasensory powers are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are not a self [F.322.a] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the extrasensory powers are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the extrasensory powers are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. [F.322.b] They are those who teach them the doctrine, in order that the extrasensory powers might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the meditative stabilities are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of [F.323.a] the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the meditative stabilities are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the meditative stabilities are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the meditative stabilities might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the dhāraṇī gateways are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are not a self by way of [F.323.b] not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the dhāraṇī gateways are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the dhāraṇī gateways are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the dhāraṇī gateways might [F.324.a] be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the ten powers of the tathāgatas are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers [F.324.b] of the tathāgatas are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the ten powers of the tathāgatas are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the ten powers of the tathāgatas are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the ten powers of the tathāgatas might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the four fearlessnesses are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level [F.325.a] of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the fearlessnesses are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the fearlessnesses are void [F.325.b] by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the fearlessnesses might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the four kinds of exact knowledge are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect [F.326.a] omniscience; are those who teach them the doctrine that the kinds of exact knowledge are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the kinds of exact knowledge are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the kinds of exact knowledge are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the kinds of exact knowledge might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that great compassion350 is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; [F.326.b] are those who teach them the doctrine that great compassion is suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is empty by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that great compassion is unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, [F.327.a] or to anything other than all-aspect omniscience; and are those who teach them the doctrine that great compassion is void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that great compassion might be cultivated, by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.
“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that the eighteen distinct qualities of the buddhas are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are suffering by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are not a self by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are at peace by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are empty by way of not apprehending it, [F.327.b] and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are signless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are wishless by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; are those who teach them the doctrine that the distinct qualities of the buddhas are unconditioned by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and are those who teach them the doctrine that the distinct qualities of the buddhas are void by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that the distinct qualities of the buddhas might be cultivated, by way of not apprehending them, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who teach them the doctrine, in order that all-aspect omniscience might be cultivated, by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas [F.328.a] or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience, and who teach them the doctrine, in order that enlightenment might be cultivated, by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. [B23]
“One should know that these, Subhūti, are the spiritual mentors of bodhisattva great beings, the spiritual mentors who have taken hold of bodhisattva great beings so that they will not be afraid, fearful, or terrified on hearing this teaching.”
Subhūti said, “Blessed Lord! How is it that when bodhisattva great beings practice the perfection of wisdom, they become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom, and, unskilled, fall into the clutches of evil associates and are abandoned by spiritual mentors?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, without having turned their attention toward all-aspect omniscience,351 they cultivate and apprehend that perfection of wisdom, and give rise to conceit on account of that perfection of wisdom. Without having turned their attention toward all-aspect omniscience, they cultivate and apprehend that perfection of meditative concentration, and give rise to conceit on account of that perfection of meditative concentration. Without having turned their attention toward all-aspect [F.328.b] omniscience, they cultivate and apprehend that perfection of perseverance, and give rise to conceit on account of that perfection of perseverance. Without having turned their attention toward all-aspect omniscience, they cultivate and apprehend that perfection of tolerance, and give rise to conceit on account of that perfection of tolerance. Without having turned their attention toward all-aspect omniscience, they cultivate and apprehend that perfection of ethical discipline, and give rise to conceit on account of that perfection of ethical discipline. Without having turned their attention toward all-aspect omniscience, they cultivate and apprehend that perfection of generosity, and give rise to conceit on account of that perfection of generosity. One should know, Subhūti, that such bodhisattva great beings practicing the perfection of wisdom are unskilled.352
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of [F.329.a] that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of [F.329.b] the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of that which [F.330.a] cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘physical forms empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom, [F.330.b] without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice [F.331.a] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of intrinsic defining characteristics’ [F.331.b] and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the [F.332.a] perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice [F.332.b] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of all phenomena’ and, by way of apprehending that, [F.333.a] they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘perceptions empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice [F.333.b] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit [F.334.a] on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of an inherent nature’ [F.334.b] and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom [F.335.a] without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit [F.335.b] on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of nonexclusion’ [F.336.a] and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice [F.336.b] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of emptiness’ and, by way of apprehending that, [F.337.a] they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.337.b] they pay attention to ‘the eyes empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom, [F.338.a] without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the eyes empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit [F.338.b] on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise [F.339.a] to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of that which cannot be apprehended’ [F.339.b] and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention [F.340.a] toward all-aspect omniscience, they pay attention to ‘the nose empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward [F.340.b] all-aspect omniscience, they pay attention to ‘the nose empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention [F.341.a] toward all-aspect omniscience, they pay attention to ‘the nose empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without [F.341.b] having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward [F.342.a] all-aspect omniscience, they pay attention to ‘the tongue empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice [F.342.b] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of external phenomena’ [F.343.a] and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of unconditioned phenomena’ and, by way of apprehending that, [F.343.b] they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect [F.344.a] omniscience, they pay attention to ‘the body empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness. [B24]
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to [F.344.b] ‘the mental faculty empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty [F.345.a] empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without [F.345.b] having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit [F.346.a] on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of ultimate reality’ and, by way of apprehending that, [F.346.b] they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward [F.347.a] all-aspect omniscience, they pay attention to ‘sights empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the [F.347.b] perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit [F.348.a] on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of [F.348.b] nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned [F.349.a] their attention toward all-aspect omniscience, they pay attention to ‘sounds empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom, [F.349.b] without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When [F.350.a] they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and [F.350.b] give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘odors empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of [F.351.a] emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of that which has neither [F.351.b] beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.352.a] they pay attention to ‘tastes empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tastes empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom, [F.352.b] without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When [F.353.a] they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness [F.353.b] of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tangibles empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of external and internal phenomena’ [F.354.a] and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena [F.354.b] empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention [F.355.a] toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental phenomena empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external [F.355.b] phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without [F.356.a] having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of all phenomena’ and, [F.356.b] by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visual consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva [F.357.a] great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of ultimate reality’ [F.357.b] and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice [F.358.a] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of [F.358.b] essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness. [B25]
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of emptiness’ and, by way of apprehending that, they apprehend [F.359.a] an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect [F.359.b] omniscience, they pay attention to ‘olfactory consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot [F.360.a] be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom, [F.360.b] without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice [F.361.a] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of that which cannot be apprehended’ and, by way of [F.361.b] apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the [F.362.a] perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and [F.362.b] give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect [F.363.a] omniscience, they pay attention to ‘tactile consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of [F.363.b] an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of ultimate reality’ and, [F.364.a] by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. [F.364.b] When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of essential nature’ and, by way of [F.365.a] apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mental consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When [F.365.b] they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of that which has neither beginning nor end’ and, by way of [F.366.a] apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice [F.366.b] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect [F.367.a] omniscience, they pay attention to ‘aurally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit [F.367.b] on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.368.a] they pay attention to ‘aurally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aurally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to [F.368.b] ‘nasally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without [F.369.a] having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact [F.369.b] empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice [F.370.a] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘nasally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward [F.370.b] all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of [F.371.a] that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit [F.371.b] on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘lingually compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness. [B26]
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and [F.372.a] give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.372.b] they pay attention to ‘corporeally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness [F.373.a] of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘corporeally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit [F.373.b] on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact [F.374.a] empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and [F.374.b] give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without [F.375.a] having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘mentally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom, [F.375.b] without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward [F.376.a] all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward [F.376.b] all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by visually compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, [F.377.a] without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.377.b] they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.378.a] they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to [F.378.b] ‘feelings conditioned by aurally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by aurally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.379.a] they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of [F.379.b] unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by [F.380.a] nasally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by nasally compounded sensory contact [F.380.b] empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.381.a] they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of [F.381.b] that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of that which cannot be apprehended’ and, by way of [F.382.a] apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by lingually compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to [F.382.b] ‘feelings conditioned by corporeally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of conditioned phenomena’ [F.383.a] and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of an inherent nature’ and, by way of [F.383.b] apprehending an entity,353 they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of essential nature’ and, [F.384.a] by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by corporeally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to [F.384.b] ‘feelings conditioned by mentally compounded sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings [F.385.a] conditioned by mentally compounded sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom, [F.385.b] without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘feelings conditioned by mentally compounded sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness. [F.386.a] [B27]
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention [F.386.b] toward all-aspect omniscience, they pay attention to ‘the earth element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of nonexclusion’ and, by way of apprehending that, [F.387.a] they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When [F.387.b] they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the earth element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention [F.388.a] toward all-aspect omniscience, they pay attention to ‘the water element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice [F.388.b] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of that which cannot be apprehended’ and, [F.389.a] by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the water element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of [F.389.b] an emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of unconditioned phenomena’ and, by way of apprehending that, [F.390.a] they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to [F.390.b] conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the fire element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom [F.391.a] without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit [F.391.b] on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention [F.392.a] toward all-aspect omniscience, they pay attention to ‘the wind element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of essential nature’ and, by way of apprehending that, [F.392.b] they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the wind element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness [F.393.a] and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom, [F.393.b] without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.394.a] they pay attention to ‘the space element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the space element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to [F.394.b] ‘the consciousness element empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of conditioned phenomena’ and, by way of apprehending that, they apprehend [F.395.a] an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of an inherent nature’ and, by way of apprehending that, they apprehend [F.395.b] an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and [F.396.a] give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the consciousness element empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice [F.396.b] the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of that which [F.397.a] has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of that which cannot be apprehended’ and, by way of [F.397.b] apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘ignorance empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and [F.398.a] give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of [F.398.b] unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend [F.399.a] an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘formative predispositions empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without [F.399.b] having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit [F.400.a] on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of all phenomena’ and, by way of [F.400.b] apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘consciousness empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.401.a] they pay attention to ‘name and form empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of conditioned phenomena’ [F.401.b] and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay [F.402.a] attention to ‘name and form empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘name and form empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness. [V16] [F.1.b] [B1]
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and [F.2.a] give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of [F.2.b] unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of intrinsic defining characteristics’ and, by way of apprehending that, [F.3.a] they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the six sense fields empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to [F.3.b] ‘sensory contact empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of unconditioned phenomena’ and, by way of apprehending [F.4.a] that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of intrinsic defining characteristics’ and, by way of [F.4.b] apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensory contact empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of external phenomena’ [F.5.a] and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of unconditioned phenomena’ and, by way of [F.5.b] apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect [F.6.a] omniscience, they pay attention to ‘sensation empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sensation empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned [F.6.b] their attention toward all-aspect omniscience, they pay attention to ‘craving empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving [F.7.a] empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and [F.7.b] give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘craving empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise [F.8.a] to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom [F.8.b] without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention [F.9.a] to ‘grasping empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘grasping empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of external and internal phenomena’ and, by way of [F.9.b] apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and [F.10.a] give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which [F.10.b] cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the rebirth process empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. [F.11.a] When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without [F.11.b] having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward [F.12.a] all-aspect omniscience, they pay attention to ‘birth empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘birth empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom [F.12.b] without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of that which has neither beginning [F.13.a] nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of [F.13.b] nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘aging and death empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the applications of mindfulness and, by way of apprehending something, they apprehend those applications of mindfulness and give rise to conceit on account of those applications of mindfulness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the correct exertions and, by way of apprehending something, they apprehend those correct exertions and give rise to conceit on account of those correct exertions. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the supports for miraculous ability and, by way of apprehending something, they apprehend those supports for miraculous ability and give rise to conceit on account of those supports for miraculous ability. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, [F.14.a] they cultivate the faculties and, by way of apprehending something, they apprehend those faculties and give rise to conceit on account of those faculties. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the powers and, by way of apprehending something, they apprehend those powers and give rise to conceit on account of those powers. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the branches of enlightenment and, by way of apprehending something, they apprehend those branches of enlightenment and give rise to conceit on account of those branches of enlightenment. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the noble eightfold path and, by way of apprehending something, they apprehend that noble eightfold path and give rise to conceit on account of that noble eightfold path. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the truths of the noble ones and, by way of apprehending something, they apprehend those truths of the noble ones and give rise to conceit on account of those truths of the noble ones. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the meditative concentrations and, by way of apprehending something, they apprehend those meditative concentrations and give rise to conceit on account of those meditative concentrations. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate [F.14.b] the immeasurable attitudes and, by way of apprehending something, they apprehend those immeasurable attitudes and give rise to conceit on account of those immeasurable attitudes. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the formless absorptions and, by way of apprehending something, they apprehend those formless absorptions and give rise to conceit on account of those formless absorptions. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the liberations and, by way of apprehending something, they apprehend those liberations and give rise to conceit on account of those liberations. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the serial steps of meditative absorption and, by way of apprehending something, they apprehend those serial steps of meditative absorption and give rise to conceit on account of those serial steps of meditative absorption. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the emptiness, signlessness, and wishlessness gateways to liberation and, by way of apprehending something, they apprehend those emptiness, signlessness, and wishlessness gateways to liberation and give rise to conceit on account of those emptiness, signlessness, and wishlessness gateways to liberation. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the extrasensory powers and, by way of apprehending something, they apprehend those extrasensory powers and give rise to conceit on account of those extrasensory powers. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the meditative stabilities and, by way of apprehending something, they apprehend those meditative stabilities and give rise to conceit [F.15.a] on account of those meditative stabilities. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the dhāraṇī gateways and, by way of apprehending something, they apprehend those dhāraṇī gateways and give rise to conceit on account of those dhāraṇī gateways. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the powers of the tathāgatas and, by way of apprehending something, they apprehend those powers of the tathāgatas and give rise to conceit on account of those powers of the tathāgatas. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the fearlessnesses and, by way of apprehending something, they apprehend those fearlessnesses and give rise to conceit on account of those fearlessnesses. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the kinds of exact knowledge and, by way of apprehending something, they apprehend those kinds of exact knowledge and give rise to conceit on account of those kinds of exact knowledge. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate great compassion and, by way of apprehending something, they apprehend that great compassion and give rise to conceit on account of that great compassion. When [F.15.b] they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the distinct qualities of the buddhas and, by way of apprehending something, they apprehend those distinct qualities of the buddhas and give rise to conceit on account of those distinct qualities of the buddhas. [B2]
“Subhūti, when bodhisattva great beings with a lack of such skillful means practice the perfection of wisdom, they become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom.”
“Blessed Lord, how is it that bodhisattva great beings are taken hold of by evil associates and become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom? How do they fall into the clutches of evil associates?”
“Subhūti,” replied the Blessed One, “here the evil associates of bodhisattva great beings are those who dissuade them and turn354 them back from practicing the perfection of wisdom. They dissuade them and turn them back from practicing the perfection of meditative concentration. They dissuade them and turn them back from practicing the perfection of perseverance. They dissuade them and turn them back from practicing the perfection of tolerance. They dissuade them and turn them back from practicing the perfection of ethical discipline. And they dissuade them and turn them back from practicing the perfection of generosity, saying, ‘This has not been said by the Tathāgata. This is not the Dharma, this is not the Vinaya, so you should not train in [F.16.a] this. These sūtras are forgeries.355 You should not listen to them, should not take them up, should not retain them, should not recite them, should not comprehend them, should not be properly attentive to them, and you should not teach them to others.’ Subhūti, you should know such persons to be the evil associates of bodhisattva great beings.
“Moreover, Subhūti, the evil associates of bodhisattva great beings do not reveal the activities of māras and do not explain the defects of māras,356 that ‘malign māras disguised as buddhas approach bodhisattva great beings, turning them back and dissuading them from the six perfections, saying, “Child of a good family, what will you achieve by cultivating this perfection of wisdom? What will you achieve by cultivating the perfection of meditative concentration? What will you achieve by cultivating the perfection of perseverance? What will you achieve by cultivating the perfection of tolerance? What will you achieve by cultivating the perfection of ethical discipline? What will you achieve by cultivating the perfection of generosity?” ’ These, Subhūti, you should know to be the evil associates of bodhisattva great beings.
“Moreover, Subhūti, you should know that those who do not mention and reveal these sorts of aspects of the activities of māras—that ‘malign māras disguised as buddhas approach bodhisattva great beings and teach, comment on, analyze, elucidate, and completely disclose the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and [F.16.b] the established instructions connected with śrāvakas’—are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, you should know those who do not mention and reveal these sorts of activities of māras—that malign māras disguised as buddhas approach bodhisattva great beings saying, ‘Child of a good family, you do not have the slightest [setting of] the mind on enlightenment, you are also not irreversible, and you are incapable of fully awakening to unsurpassed, perfect, complete enlightenment’—are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, malign māras disguised as buddhas approach bodhisattva great beings, saying, ‘Child of a good family, physical forms are empty of “I” and “mine,” feelings are empty of “I” and “mine,” perceptions are empty of “I” and “mine,” formative predispositions are empty of “I” and “mine,” and consciousness is empty of “I” and “mine.”357
“ ‘The eyes are empty of “I” and “mine,” the ears are empty of “I” and “mine,” the nose is empty of “I” and “mine,” the tongue is empty of “I” and “mine,” the body is empty of “I” and “mine,” and the mental faculty is empty of “I” and “mine.” Sights are empty of “I” and “mine,” sounds are empty of “I” and “mine,” odors are empty of “I” and “mine,” tastes are empty of “I” and “mine,” tangibles are empty of “I” and “mine,” and mental phenomena are empty of “I” and “mine.” Visual consciousness is empty of “I” and “mine.” Auditory consciousness is empty of “I” and “mine.” Olfactory consciousness is empty of “I” and “mine.” Gustatory consciousness [F.17.a] is empty of “I” and “mine.” Tactile consciousness is empty of “I” and “mine.” Mental consciousness is empty of “I” and “mine.”
“ ‘Visually compounded sensory contact is empty of “I” and “mine.” Aurally compounded sensory contact is empty of “I” and “mine.” Nasally compounded sensory contact is empty of “I” and “mine.” Lingually compounded sensory contact is empty of “I” and “mine.” Corporeally compounded sensory contact is empty of “I” and “mine.” Mentally compounded sensory contact is empty of “I” and “mine.” Feelings conditioned by visually compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by aurally compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by nasally compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by lingually compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by corporeally compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by mentally compounded sensory contact are empty of “I” and “mine.”
“ ‘The earth element is empty of “I” and “mine.” The water element is empty of “I” and “mine.” The fire element is empty of “I” and “mine.” The wind element is empty of “I” and “mine.” The space element is empty of “I” and “mine.” The consciousness element is empty of “I” and “mine.”
“ ‘Ignorance is empty of “I” and “mine.” Formative predispositions are empty of “I” and “mine.” Consciousness is empty of “I” and “mine.” Name and form are empty of “I” and “mine.” The six sense fields are empty of “I” and “mine.” Sensory contact is empty of “I” and “mine.” Sensation is empty of “I” and “mine.” Craving is empty of “I” and “mine.” Grasping is empty of “I” and “mine.” The rebirth process is empty of [F.17.b] “I” and “mine.” Birth is empty of “I” and “mine.” Aging and death are empty of “I” and “mine.”
“ ‘The perfection of generosity is empty of “I” and “mine.” The perfection of ethical discipline is empty of “I” and “mine.” The perfection of tolerance is empty of “I” and “mine.” The perfection of perseverance is empty of “I” and “mine.” The perfection of meditative concentration is empty of “I” and “mine.” The perfection of wisdom is empty of “I” and “mine.”
“ ‘The emptiness of internal phenomena is empty of “I” and “mine.” The emptiness of external phenomena is empty of “I” and “mine.” The emptiness of external and internal phenomena is empty of “I” and “mine.” The emptiness of emptiness is empty of “I” and “mine.” The emptiness of great extent is empty of “I” and “mine.” The emptiness of ultimate reality is empty of “I” and “mine.” The emptiness of conditioned phenomena is empty of “I” and “mine.” The emptiness of unconditioned phenomena is empty of “I” and “mine.” The emptiness of the unlimited is empty of “I” and “mine.” The emptiness of that which has neither beginning nor end is empty of “I” and “mine.” The emptiness of nonexclusion is empty of “I” and “mine.” The emptiness of inherent nature is empty of “I” and “mine.” The emptiness of all phenomena is empty of “I” and “mine.” The emptiness of intrinsic defining characteristics is empty of “I” and “mine.” The emptiness of that which cannot be apprehended is empty of “I” and “mine.” The emptiness of nonentities is empty of “I” and “mine.” The emptiness of essential nature is empty of “I” and “mine.” The emptiness of an essential nature of nonentities is empty of “I” and “mine.”
“ ‘The applications of mindfulness are empty of “I” and “mine.” The correct exertions are empty of “I” and “mine.” The supports [F.18.a] for miraculous ability are empty of “I” and “mine.” The faculties are empty of “I” and “mine.” The powers are empty of “I” and “mine.” The branches of enlightenment are empty of “I” and “mine.” The noble eightfold path is empty of “I” and “mine.”
“ ‘The truths of the noble ones are empty of “I” and “mine.” The meditative concentrations are empty of “I” and “mine.” The immeasurable attitudes are empty of “I” and “mine.” The formless absorptions are empty of “I” and “mine.” The liberations are empty of “I” and “mine.” The nine serial steps of meditative absorption are empty of “I” and “mine.” The emptiness, signlessness, and wishlessness gateways to liberation are empty of “I” and “mine.” The extrasensory powers are empty of “I” and “mine.” The meditative stabilities are empty of “I” and “mine.” The dhāraṇī gateways are empty of “I” and “mine.” the powers of the tathāgatas are empty of “I” and “mine.” The fearlessnesses are empty of “I” and “mine.” The kinds of exact knowledge are empty of “I” and “mine.” Great compassion is empty of “I” and “mine.” The distinct qualities of the buddhas are empty of “I” and “mine.” And if they are thus empty of “I” and “mine,” what use will fully awakening to unsurpassed, perfect, complete enlightenment be to you?’ You should know that those who do not mention and reveal these sorts of activities of māras are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, you should know that those who do not mention and reveal these sorts of activities of māras—that [F.18.b] malign māras disguised as buddhas approach bodhisattva great beings saying, ‘Child of a good family, the eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas. In it there is no buddha, there is no bodhisattva, and there is no śrāvaka. Similarly, the southern direction, western direction, northern direction, northeastern direction, southeastern direction, southwestern direction, and northwestern direction, the nadir and the zenith—all ten directions—are also empty of lord buddhas, bodhisattvas, and śrāvakas. In them there is no buddha, there is no bodhisattva, and there is no śrāvaka—are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, you should know that those who do not mention and reveal these sorts of demonic activities—that malign māras disguised as śrāvakas, having approached bodhisattva great beings, turn them back from directing their attention to all-aspect omniscience, and advise358 and instruct them in the attentions connected with śrāvakas and pratyekabuddhas—are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, malign māras, disguised as monastic preceptors or authentic masters, having approached bodhisattva great beings, turn them back from the conduct of the bodhisattvas, and turn them back from directing their attention toward all-aspect omniscience. They cause them to engage with the applications of mindfulness, cause them to engage with the correct exertions, cause them to engage with the supports for miraculous ability, cause them to engage with the faculties, cause them to engage with the powers, cause them to engage with the branches of enlightenment, and cause them to engage with the noble [F.19.a] eightfold path, and cause them to engage with the truths of the noble ones, cause them to engage with the meditative concentrations, cause them to engage with the immeasurable attitudes, cause them to engage with the formless absorptions, cause them to engage with the liberation, cause them to engage with the serial steps of meditative absorption, and cause them to engage with the emptiness, signlessness, and wishlessness gateways to liberation, saying, ‘Child of a good family, you should cultivate these sort of attributes and actualize the level of the śrāvakas. What use will unsurpassed, perfect, complete enlightenment be to you?’ You should know that those who do not mention and reveal these sorts of demonic activities are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, malign māras, disguised as a mother or father, approach bodhisattva great beings, saying, ‘What use is fully awakening to unsurpassed, perfect, complete enlightenment to you? For the sake of that you roam in saṃsāra, for inestimable countless eons, afflicted by countless amputations of the hands and feet, and decapitations. You should persevere for the fruit of entering the stream that is there to be actualized, the fruit of once-returner that is there to be actualized, the fruit of non-returner that is there to be actualized, and the fruit of arhat that is there to be actualized.’ You should know those who do not mention or reveal these sorts of demonic activities to be the evil associates of bodhisattva great beings.
“Moreover, Subhūti, malign māras disguised as monks, having approached bodhisattva great beings, teach that physical forms are impermanent, [F.19.b] and that physical forms are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings are impermanent, and that feelings are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that perceptions are impermanent, and that perceptions are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that formative predispositions are impermanent, and that formative predispositions are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that consciousness is impermanent, and that consciousness is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that the eyes are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are [F.20.a] wishless, are unconditioned, and are void, by way of apprehending something. They teach that the ears are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the nose is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the tongue is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the body is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the mental faculty is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that sights are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, [F.20.b] and are void, by way of apprehending something. They teach that sounds are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that odors are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that tastes are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that tangibles are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that mental phenomena are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something.
“They teach that visual consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, [F.21.a] by way of apprehending something. They teach that auditory consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that olfactory consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that gustatory consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that tactile consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that mental consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that visually compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, [F.21.b] is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that aurally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that nasally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that lingually compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that corporeally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that mentally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that feelings conditioned by visually compounded [F.22.a] sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by aurally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by nasally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by lingually compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by corporeally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that feelings conditioned by mentally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, [F.22.b] are signless, are wishless, are unconditioned, and are void, by way of apprehending something.
“They teach that the earth element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the water element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the fire element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the wind element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the space element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the consciousness element is impermanent, is suffering, is not a self, is at peace, is empty, [F.23.a] is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that ignorance is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach formative predispositions are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach name and form are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the six sense fields are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that sensory contact is impermanent, is suffering, is not a self, is at peace, [F.23.b] is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that sensation is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that craving is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that grasping is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the rebirth process is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that birth is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that aging and death are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are [F.24.a] unconditioned, and are void, by way of apprehending something.
“They teach that the perfection of generosity is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of ethical discipline is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of tolerance is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of perseverance is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of meditative concentration is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the perfection of wisdom is impermanent, is suffering, is not [F.24.b] a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that the emptiness of internal phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of external phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of external and internal phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of emptiness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of great extent is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of ultimate reality is impermanent, is suffering, is not a self, is at peace, is empty, [F.25.a] is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of conditioned phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of unconditioned phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of the unlimited is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of that which has neither beginning nor end is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of nonexclusion is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of inherent nature is impermanent, is suffering, is not a self, [F.25.b] is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of all phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of intrinsic defining characteristics is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of that which cannot be apprehended is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of nonentities is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of essential nature is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the emptiness of an essential nature of nonentities [F.26.a] is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that the applications of mindfulness are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the correct exertions are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the supports for miraculous ability are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the faculties are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the powers are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the branches of enlightenment are [F.26.b] impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that the noble eightfold path is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that the truths of the noble ones are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the meditative concentrations are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the immeasurable attitudes are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the formless absorptions are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. [F.27.a] They teach that the liberations are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the serial steps of meditative absorption are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the extrasensory powers are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the meditative stabilities are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the dhāraṇī gateways are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are [F.27.b] wishless, are unconditioned, and are void, by way of apprehending something. They teach that the powers of the tathāgatas are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the fearlessnesses are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the kinds of exact knowledge are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that great loving kindness is impermanent, is suffering, is not a self, is at peace, [F.28.a] is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that great compassion is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the distinct qualities of the buddhas are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. You should know that those who do not mention and reveal the aspects of these sorts of demonic activities are the evil associates of bodhisattva great beings. So it is that bodhisattva great beings should know these evil associates. Having understood them in that manner, they should abandon them.”
This completes the seventh chapter from The Perfection of Wisdom in One Hundred Thousand Lines. [B3]
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. |
Bibliography
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Minling Terchen Gyurme Dorje. zab pa dang rgya che ba’i dam pa’i chos kyi thob yig rin chen ’byung gnas dum bu gnyis pa. In vol. 2, gsung ’bum ’gyur med rdo rje. 16 vols. Dehra Dun: D.g. Khochhen Tulku, 1998. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW22096. [BDRC bdr:MW22096]
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Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).
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