“They do not associate the eyes with ‘happiness.’ They do not associate the eyes with ‘suffering.’ They do not associate the ears with ‘happiness.’ They do not associate the ears with ‘suffering.’ They do not associate the nose with ‘happiness.’ They do not associate the nose with ‘suffering.’ They do not associate the tongue with ‘happiness.’ They do not associate the tongue with ‘suffering.’ They do not associate the body with ‘happiness.’ They do not associate the body with ‘suffering.’ They do not associate the mental faculty with ‘happiness.’ They do not associate the mental faculty with ‘suffering.’ They do not associate sights with ‘happiness.’ They do not associate sights with ‘suffering.’ They do not associate sounds with ‘happiness.’ They do not associate sounds with ‘suffering.’ They do not associate odors with ‘happiness.’ They do not associate odors with ‘suffering.’ They do not associate tastes with ‘happiness.’ They do not associate tastes with ‘suffering.’ They do not associate tangibles with ‘happiness.’ They do not associate tangibles with ‘suffering.’ They do not associate mental phenomena with ‘happiness.’ They do not associate mental phenomena with ‘suffering.’ They do not associate visual consciousness with ‘happiness.’ They do not associate visual consciousness with ‘suffering.’ They do not associate auditory consciousness with ‘happiness.’ They do not associate auditory consciousness with ‘suffering.’ They do not associate olfactory consciousness with ‘happiness.’ They do not associate olfactory consciousness with ‘suffering.’ They do not associate gustatory consciousness with ‘happiness.’ They do not associate gustatory consciousness with ‘suffering.’ They do not associate tactile consciousness with ‘happiness.’ They do not associate tactile consciousness with ‘suffering.’ They do not associate mental consciousness with ‘happiness.’ They do not associate mental consciousness with ‘suffering.’
“They do not associate visually compounded sensory contact with ‘happiness.’ They do not associate visually compounded sensory contact with ‘suffering.’ They do not associate aurally compounded sensory contact with ‘happiness.’ They do not associate aurally compounded sensory contact with ‘suffering.’ They do not associate nasally compounded sensory contact with ‘happiness.’ They do not associate nasally compounded sensory contact with ‘suffering.’ They do not associate lingually compounded sensory contact with ‘happiness.’ They do not associate lingually compounded sensory contact with ‘suffering.’ They do not associate corporeally compounded sensory contact with ‘happiness.’ They do not associate corporeally compounded sensory contact with ‘suffering.’ They do not associate mentally compounded sensory contact with ‘happiness.’ They do not associate mentally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘suffering.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘happiness.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘suffering.’
“They do not associate the earth element with ‘happiness.’ They do not associate the earth element with ‘suffering.’ They do not associate the water element with ‘happiness.’ They do not associate the water element with ‘suffering.’ They do not associate the fire element with ‘happiness.’ They do not associate the fire element with ‘suffering.’ They do not associate the wind element with ‘happiness.’ They do not associate the wind element with ‘suffering.’ They do not associate the space element with ‘happiness.’ They do not associate the space element with ‘suffering.’ They do not associate the consciousness element with ‘happiness.’ They do not associate the consciousness element with ‘suffering.’
“They do not associate ignorance with ‘happiness.’ They do not associate ignorance with ‘suffering.’ They do not associate formative predispositions with ‘happiness.’ They do not associate formative predispositions with ‘suffering.’ They do not associate consciousness with ‘happiness.’ They do not associate consciousness with ‘suffering.’ They do not associate name and form with ‘happiness.’ They do not associate name and form with ‘suffering.’ They do not associate the six sense fields with ‘happiness.’ They do not associate the six sense fields with ‘suffering.’ They do not associate sensory contact with ‘happiness.’ They do not associate sensory contact with ‘suffering.’ They do not associate sensation with ‘happiness.’ They do not associate sensation with ‘suffering.’ They do not associate craving with ‘happiness.’ They do not associate craving with ‘suffering.’ They do not associate grasping with ‘happiness.’ They do not associate grasping with ‘suffering.’ They do not associate the rebirth process with ‘happiness.’ They do not associate the rebirth process with ‘suffering.’ They do not associate birth with ‘happiness.’ They do not associate birth with ‘suffering.’ They do not associate aging and death with ‘happiness.’ They do not associate aging and death with ‘suffering.’
“They do not associate the perfection of generosity with ‘happiness.’ They do not associate the perfection of generosity with ‘suffering.’ They do not associate the perfection of ethical discipline with ‘happiness.’ They do not associate the perfection of ethical discipline with ‘suffering.’ They do not associate the perfection of tolerance with ‘happiness.’ They do not associate the perfection of tolerance with ‘suffering.’ They do not associate the perfection of perseverance with ‘happiness.’ They do not associate the perfection of perseverance with ‘suffering.’ They do not associate the perfection of meditative concentration with ‘happiness.’ They do not associate the perfection of meditative concentration with ‘suffering.’ They do not associate the perfection of wisdom with ‘happiness.’ They do not associate the perfection of wisdom with ‘suffering.’
“They do not associate the emptiness of internal phenomena with ‘happiness.’ They do not associate the emptiness of internal phenomena with ‘suffering.’ They do not associate the emptiness of external phenomena with ‘happiness.’ They do not associate the emptiness of external phenomena with ‘suffering.’ They do not associate the emptiness of external and internal phenomena with ‘happiness.’ They do not associate the emptiness of external and internal phenomena with ‘suffering.’ They do not associate the emptiness of emptiness with ‘happiness.’ They do not associate the emptiness of emptiness with ‘suffering.’ They do not associate the emptiness of great extent with ‘happiness.’ They do not associate the emptiness of great extent with ‘suffering.’ They do not associate the emptiness of ultimate reality with ‘happiness.’ They do not associate the emptiness of ultimate reality with ‘suffering.’ They do not associate the emptiness of conditioned phenomena with ‘happiness.’ They do not associate the emptiness of conditioned phenomena with ‘suffering.’ They do not associate the emptiness of unconditioned phenomena with ‘happiness.’ They do not associate the emptiness of unconditioned phenomena with ‘suffering.’ They do not associate the emptiness of the unlimited with ‘happiness.’ They do not associate the emptiness of the unlimited with ‘suffering.’ They do not associate the emptiness of that which has neither beginning nor end with ‘happiness.’ They do not associate the emptiness of that which has neither beginning nor end with ‘suffering.’ They do not associate the emptiness of nonexclusion with ‘happiness.’ They do not associate the emptiness of nonexclusion with ‘suffering.’ They do not associate the emptiness of inherent nature with ‘happiness.’ They do not associate the emptiness of inherent nature with ‘suffering.’ They do not associate the emptiness of all phenomena with ‘happiness.’ They do not associate the emptiness of all phenomena with ‘suffering.’ They do not associate the emptiness of intrinsic defining characteristics with ‘happiness.’ They do not associate the emptiness of intrinsic defining characteristics with ‘suffering.’ They do not associate the emptiness of that which cannot be apprehended with ‘happiness.’ They do not associate the emptiness of that which cannot be apprehended with ‘suffering.’ They do not associate the emptiness of nonentities with ‘happiness.’ They do not associate the emptiness of nonentities with ‘suffering.’ They do not associate the emptiness of essential nature with ‘happiness.’ They do not associate the emptiness of essential nature with ‘suffering.’ They do not associate the emptiness of an essential nature of nonentities with ‘happiness.’ They do not associate the emptiness of an essential nature of nonentities with ‘suffering.’
“They do not associate the applications of mindfulness with ‘happiness.’ They do not associate the applications of mindfulness with ‘suffering.’ They do not associate the correct exertions with ‘happiness.’ They do not associate the correct exertions with ‘suffering.’ They do not associate the supports for miraculous ability with ‘happiness.’ They do not associate the supports for miraculous ability with ‘suffering.’ They do not associate the faculties with ‘happiness.’ They do not associate the faculties with ‘suffering.’ They do not associate the powers with ‘happiness.’ They do not associate the powers with ‘suffering.’ They do not associate the branches of enlightenment with ‘happiness.’ They do not associate the branches of enlightenment with ‘suffering.’ They do not associate the noble eightfold path with ‘happiness.’ They do not associate the noble eightfold path with ‘suffering.’
“They do not associate the truths of the noble ones with ‘happiness.’ They do not associate the truths of the noble ones with ‘suffering.’ They do not associate the meditative concentrations with ‘happiness.’ They do not associate the meditative concentrations with ‘suffering.’ They do not associate the immeasurable attitudes with ‘happiness.’ They do not associate the immeasurable attitudes with ‘suffering.’ They do not associate the formless absorptions with ‘happiness.’ They do not associate the formless absorptions with ‘suffering.’ They do not associate the eight liberations with ‘happiness.’ They do not associate the eight liberations with ‘suffering.’ They do not associate the nine serial steps of meditative absorption with ‘happiness.’ They do not associate the nine serial steps of meditative absorption with ‘suffering.’ They do not associate emptiness with ‘happiness.’ They do not associate emptiness with ‘suffering.’ They do not associate signlessness with ‘happiness.’ They do not associate signlessness with ‘suffering.’ They do not associate wishlessness with ‘happiness.’ They do not associate wishlessness with ‘suffering.’ They do not associate the extrasensory powers with ‘happiness.’ They do not associate the extrasensory powers with ‘suffering.’ They do not associate the meditative stabilities with ‘happiness.’ They do not associate the meditative stabilities with ‘suffering.’ They do not associate the dhāraṇī gateways with ‘happiness.’ They do not associate the dhāraṇī gateways with ‘suffering.’ They do not associate the ten powers of the tathāgatas with ‘happiness.’ They do not associate the ten powers of the tathāgatas with ‘suffering.’ They do not associate the four fearlessnesses with ‘happiness.’ They do not associate the four fearlessnesses with ‘suffering.’ They do not associate the four kinds of exact knowledge with ‘happiness.’ They do not associate the four kinds of exact knowledge with ‘suffering.’ They do not associate great loving kindness with ‘happiness.’ They do not associate great loving kindness with ‘suffering.’ They do not associate great compassion with ‘happiness.’ They do not associate great compassion with ‘suffering.’ They do not associate the eighteen distinct qualities of the buddhas with ‘happiness.’ They do not associate the eighteen distinct qualities of the buddhas with ‘suffering.’
“They do not associate the fruit of having entered the stream with ‘happiness.’ They do not associate the fruit of having entered the stream with ‘suffering.’ They do not associate the fruit of once-returner with ‘happiness.’ They do not associate the fruit of once-returner with ‘suffering.’ They do not associate the fruit of non-returner with ‘happiness.’ They do not associate the fruit of non-returner with ‘suffering.’ They do not associate arhatship with ‘happiness.’ They do not associate arhatship with ‘suffering.’ They do not associate individual enlightenment with ‘happiness.’ They do not associate individual enlightenment with ‘suffering.’ They do not associate the knowledge of the aspects of the path with ‘happiness.’ They do not associate the knowledge of the aspects of the path with ‘suffering.’ They do not associate all-aspect omniscience with ‘happiness.’ They do not associate all-aspect omniscience with ‘suffering.’
“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘self.’ They do not associate physical forms with ‘no self.’ They do not associate feelings with ‘self.’ They do not associate feelings with ‘no self.’ They do not associate perceptions with ‘self.’ They do not associate perceptions with ‘no self.’ They do not associate formative predispositions with ‘self.’ They do not associate formative predispositions with ‘no self.’ They do not associate consciousness with ‘self.’ They do not associate consciousness with ‘no self.’
“They do not associate the eyes with ‘self.’ They do not associate the eyes with ‘no self.’ They do not associate the ears with ‘self.’ They do not associate the ears with ‘no self.’ They do not associate the nose with ‘self.’ They do not associate the nose with ‘no self.’ They do not associate the tongue with ‘self.’ They do not associate the tongue with ‘no self.’ They do not associate the body with ‘self.’ They do not associate the body with ‘no self.’ They do not associate the mental faculty with ‘self.’ They do not associate the mental faculty with ‘no self.’ They do not associate sights with ‘self.’ They do not associate sights with ‘no self.’ They do not associate sounds with ‘self.’ They do not associate sounds with ‘no self.’ They do not associate odors with ‘self.’ They do not associate odors with ‘no self.’ They do not associate tastes with ‘self.’ They do not associate tastes with ‘no self.’ They do not associate tangibles with ‘self.’ They do not associate tangibles with ‘no self.’ They do not associate mental phenomena with ‘self.’ They do not associate mental phenomena with ‘no self.’ They do not associate visual consciousness with ‘self.’ They do not associate visual consciousness with ‘no self.’ They do not associate auditory consciousness with ‘self.’ They do not associate auditory consciousness with ‘no self.’ They do not associate olfactory consciousness with ‘self.’ They do not associate olfactory consciousness with ‘no self.’ They do not associate gustatory consciousness with ‘self.’ They do not associate gustatory consciousness with ‘no self.’ They do not associate tactile consciousness with ‘self.’ They do not associate tactile consciousness with ‘no self.’ They do not associate mental consciousness with ‘self.’ They do not associate mental consciousness with ‘no self.’
“They do not associate visually compounded sensory contact with ‘self.’ They do not associate visually compounded sensory contact with ‘no self.’ They do not associate aurally compounded sensory contact with ‘self.’ They do not associate aurally compounded sensory contact with ‘no self.’ They do not associate nasally compounded sensory contact with ‘self.’ They do not associate nasally compounded sensory contact with ‘no self.’ They do not associate lingually compounded sensory contact with ‘self.’ They do not associate lingually compounded sensory contact with ‘no self.’ They do not associate corporeally compounded sensory contact with ‘self.’ They do not associate corporeally compounded sensory contact with ‘no self.’ They do not associate mentally compounded sensory contact with ‘self.’ They do not associate mentally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘self.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘self.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘no self.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘self.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘no self.’
“They do not associate the earth element with ‘self.’ They do not associate the earth element with ‘no self.’ They do not associate the water element with ‘self.’ They do not associate the water element with ‘no self.’ They do not associate the fire element with ‘self.’ They do not associate the fire element with ‘no self.’ They do not associate the wind element with ‘self.’ They do not associate the wind element with ‘no self.’ They do not associate the space element with ‘self.’ They do not associate the space element with ‘no self.’ They do not associate the consciousness element with ‘self.’ They do not associate the consciousness element with ‘no self.’
“They do not associate ignorance with ‘self.’ They do not associate ignorance with ‘no self.’ They do not associate formative predispositions with ‘self.’ They do not associate formative predispositions with ‘no self.’ They do not associate consciousness with ‘self.’ They do not associate consciousness with ‘no self.’ They do not associate name and form with ‘self.’ They do not associate name and form with ‘no self.’ They do not associate the six sense fields with ‘self.’ They do not associate the six sense fields with ‘no self.’ They do not associate sensory contact with ‘self.’ They do not associate sensory contact with ‘no self.’ They do not associate sensation with ‘self.’ They do not associate sensation with ‘no self.’ They do not associate craving with ‘self.’ They do not associate craving with ‘no self.’ They do not associate grasping with ‘self.’ They do not associate grasping with ‘no self.’ They do not associate the rebirth process with ‘self.’ They do not associate the rebirth process with ‘no self.’ They do not associate birth with ‘self.’ They do not associate birth with ‘no self.’ They do not associate aging and death with ‘self.’ They do not associate aging and death with ‘no self.’
“They do not associate the perfection of generosity with ‘self.’ They do not associate the perfection of generosity with ‘no self.’ They do not associate the perfection of ethical discipline with ‘self.’ They do not associate the perfection of ethical discipline with ‘no self.’ They do not associate the perfection of tolerance with ‘self.’ They do not associate the perfection of tolerance with ‘no self.’ They do not associate the perfection of perseverance with ‘self.’ They do not associate the perfection of perseverance with ‘no self.’ They do not associate the perfection of meditative concentration with ‘self.’ They do not associate the perfection of meditative concentration with ‘no self.’ They do not associate the perfection of wisdom with ‘self.’ They do not associate the perfection of wisdom with ‘no self.’
“They do not associate the emptiness of internal phenomena with ‘self.’ They do not associate the emptiness of internal phenomena with ‘no self.’ They do not associate the emptiness of external phenomena with ‘self.’ They do not associate the emptiness of external phenomena with ‘no self.’ They do not associate the emptiness of external and internal phenomena with ‘self.’ They do not associate the emptiness of external and internal phenomena with ‘no self.’ They do not associate the emptiness of emptiness with ‘self.’ They do not associate the emptiness of emptiness with ‘no self.’ They do not associate the emptiness of great extent with ‘self.’ They do not associate the emptiness of great extent with ‘no self.’ They do not associate the emptiness of ultimate reality with ‘self.’ They do not associate the emptiness of ultimate reality with ‘no self.’ They do not associate the emptiness of conditioned phenomena with ‘self.’ They do not associate the emptiness of conditioned phenomena with ‘no self.’ They do not associate the emptiness of unconditioned phenomena with ‘self.’ They do not associate the emptiness of unconditioned phenomena with ‘no self.’ They do not associate the emptiness of the unlimited with ‘self.’ They do not associate the emptiness of the unlimited with ‘no self.’ They do not associate the emptiness of that which has neither beginning nor end with ‘self.’ They do not associate the emptiness of that which has neither beginning nor end with ‘no self.’ They do not associate the emptiness of nonexclusion with ‘self.’ They do not associate the emptiness of nonexclusion with ‘no self.’ They do not associate the emptiness of inherent nature with ‘self.’ They do not associate the emptiness of inherent nature with ‘no self.’ They do not associate the emptiness of all phenomena with ‘self.’ They do not associate the emptiness of all phenomena with ‘no self.’ They do not associate the emptiness of intrinsic defining characteristics with ‘self.’ They do not associate the emptiness of intrinsic defining characteristics with ‘no self.’ They do not associate the emptiness of that which cannot be apprehended with ‘self.’ They do not associate the emptiness of that which cannot be apprehended with ‘no self.’ They do not associate the emptiness of nonentities with ‘self.’ They do not associate the emptiness of nonentities with ‘no self.’ They do not associate the emptiness of essential nature with ‘self.’ They do not associate the emptiness of essential nature with ‘no self.’ They do not associate the emptiness of an essential nature of nonentities with ‘self.’ They do not associate the emptiness of an essential nature of nonentities with ‘no self.’
“They do not associate the applications of mindfulness with ‘self.’ They do not associate the applications of mindfulness with ‘no self.’ They do not associate the correct exertions with ‘self.’ They do not associate the correct exertions with ‘no self.’ They do not associate the supports for miraculous ability with ‘self.’ They do not associate the supports for miraculous ability with ‘no self.’ They do not associate the faculties with ‘self.’ They do not associate the faculties with ‘no self.’ They do not associate the powers with ‘self.’ They do not associate the powers with ‘no self.’ They do not associate the branches of enlightenment with ‘self.’ They do not associate the branches of enlightenment with ‘no self.’ They do not associate the noble eightfold path with ‘self.’ They do not associate the noble eightfold path with ‘no self.’
“They do not associate the truths of the noble ones with ‘self.’ They do not associate the truths of the noble ones with ‘no self.’ They do not associate the meditative concentrations with ‘self.’ They do not associate the meditative concentrations with ‘no self.’ They do not associate the immeasurable attitudes with ‘self.’ They do not associate the immeasurable attitudes with ‘no self.’ They do not associate the formless absorptions with ‘self.’ They do not associate the formless absorptions with ‘no self.’ They do not associate the eight liberations with ‘self.’ They do not associate the eight liberations with ‘no self.’ They do not associate the nine serial steps of meditative absorption with ‘self.’ They do not associate the nine serial steps of meditative absorption with ‘no self.’ They do not associate emptiness with ‘self.’ They do not associate emptiness with ‘no self.’ They do not associate signlessness with ‘self.’ They do not associate signlessness with ‘no self.’ They do not associate wishlessness with ‘self.’ They do not associate wishlessness with ‘no self.’ They do not associate the extrasensory powers with ‘self.’ They do not associate the extrasensory powers with ‘no self.’ They do not associate the meditative stabilities with ‘self.’ They do not associate the meditative stabilities with ‘no self.’ They do not associate the dhāraṇī gateways with ‘self.’ They do not associate the dhāraṇī gateways with ‘no self.’ They do not associate the ten powers of the tathāgatas with ‘self.’ They do not associate the ten powers of the tathāgatas with ‘no self.’ They do not associate the four fearlessnesses with ‘self.’ They do not associate the four fearlessnesses with ‘no self.’ They do not associate the four kinds of exact knowledge with ‘self.’ They do not associate the four kinds of exact knowledge with ‘no self.’ They do not associate great loving kindness with ‘self.’ They do not associate great loving kindness with ‘no self.’ They do not associate great compassion with ‘self.’ They do not associate great compassion with ‘no self.’ They do not associate the eighteen distinct qualities of the buddhas with ‘self.’ They do not associate the eighteen distinct qualities of the buddhas with ‘no self.’
“They do not associate the fruit of having entered the stream with ‘self.’ They do not associate the fruit of having entered the stream with ‘no self.’ They do not associate the fruit of once-returner with ‘self.’ They do not associate the fruit of once-returner with ‘no self.’ They do not associate the fruit of non-returner with ‘self.’ They do not associate the fruit of non-returner with ‘no self.’ They do not associate arhatship with ‘self.’ They do not associate arhatship with ‘no self.’ They do not associate individual enlightenment with ‘self.’ They do not associate individual enlightenment with ‘no self.’ They do not associate the knowledge of the aspects of the path with ‘self.’ They do not associate the knowledge of the aspects of the path with ‘no self.’ They do not associate all-aspect omniscience with ‘self.’ They do not associate all-aspect omniscience with ‘no self.’
“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘being at peace.’ They do not associate physical forms with ‘not being at peace.’ They do not associate feelings with ‘being at peace.’ They do not associate feelings with ‘not being at peace.’ They do not associate perceptions with ‘being at peace.’ They do not associate perceptions with ‘not being at peace.’ They do not associate formative predispositions with ‘being at peace.’ They do not associate formative predispositions with ‘not being at peace.’ They do not associate consciousness with ‘being at peace.’ They do not associate consciousness with ‘not being at peace.’
“They do not associate the eyes with ‘being at peace.’ They do not associate the eyes with ‘not being at peace.’ They do not associate the ears with ‘being at peace.’ They do not associate the ears with ‘not being at peace.’ They do not associate the nose with ‘being at peace.’ They do not associate the nose with ‘not being at peace.’ They do not associate the tongue with ‘being at peace.’ They do not associate the tongue with ‘not being at peace.’ They do not associate the body with ‘being at peace.’ They do not associate the body with ‘not being at peace.’ They do not associate the mental faculty with ‘being at peace.’ They do not associate the mental faculty with ‘not being at peace.’ They do not associate sights with ‘being at peace.’ They do not associate sights with ‘not being at peace.’ They do not associate sounds with ‘being at peace.’ They do not associate sounds with ‘not being at peace.’ They do not associate odors with ‘being at peace.’ They do not associate odors with ‘not being at peace.’ They do not associate tastes with ‘being at peace.’ They do not associate tastes with ‘not being at peace.’ They do not associate tangibles with ‘being at peace.’ They do not associate tangibles with ‘not being at peace.’ They do not associate mental phenomena with ‘being at peace.’ They do not associate mental phenomena with ‘not being at peace.’ They do not associate visual consciousness with ‘being at peace.’ They do not associate visual consciousness with ‘not being at peace.’ They do not associate auditory consciousness with ‘being at peace.’ They do not associate auditory consciousness with ‘not being at peace.’ They do not associate olfactory consciousness with ‘being at peace.’ They do not associate olfactory consciousness with ‘not being at peace.’ They do not associate gustatory consciousness with ‘being at peace.’ They do not associate gustatory consciousness with ‘not being at peace.’ They do not associate tactile consciousness with ‘being at peace.’ They do not associate tactile consciousness with ‘not being at peace.’ They do not associate mental consciousness with ‘being at peace.’ They do not associate mental consciousness with ‘not being at peace.’
“They do not associate visually compounded sensory contact with ‘being at peace.’ They do not associate visually compounded sensory contact with ‘not being at peace.’ They do not associate aurally compounded sensory contact with ‘being at peace.’ They do not associate aurally compounded sensory contact with ‘not being at peace.’ They do not associate nasally compounded sensory contact with ‘being at peace.’ They do not associate nasally compounded sensory contact with ‘not being at peace.’ They do not associate lingually compounded sensory contact with ‘being at peace.’ They do not associate lingually compounded sensory contact with ‘not being at peace.’ They do not associate corporeally compounded sensory contact with ‘being at peace.’ They do not associate corporeally compounded sensory contact with ‘not being at peace.’ They do not associate mentally compounded sensory contact with ‘being at peace.’ They do not associate mentally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘not being at peace.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘being at peace.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘not being at peace.’
“They do not associate the earth element with ‘being at peace.’ They do not associate the earth element with ‘not being at peace.’ They do not associate the water element with ‘being at peace.’ They do not associate the water element with ‘not being at peace.’ They do not associate the fire element with ‘being at peace.’ They do not associate the fire element with ‘not being at peace.’ They do not associate the wind element with ‘being at peace.’ They do not associate the wind element with ‘not being at peace.’ They do not associate the space element with ‘being at peace.’ They do not associate the space element with ‘not being at peace.’ They do not associate the consciousness element with ‘being at peace.’ They do not associate the consciousness element with ‘not being at peace.’
“They do not associate ignorance with ‘being at peace.’ They do not associate ignorance with ‘not being at peace.’ They do not associate formative predispositions with ‘being at peace.’ They do not associate formative predispositions with ‘not being at peace.’ They do not associate consciousness with ‘being at peace.’ They do not associate consciousness with ‘not being at peace.’ They do not associate name and form with ‘being at peace.’ They do not associate name and form with ‘not being at peace.’ They do not associate the six sense fields with ‘being at peace.’ They do not associate the six sense fields with ‘not being at peace.’ They do not associate sensory contact with ‘being at peace.’ They do not associate sensory contact with ‘not being at peace.’ They do not associate sensation with ‘being at peace.’ They do not associate sensation with ‘not being at peace.’ They do not associate craving with ‘being at peace.’ They do not associate craving with ‘not being at peace.’ They do not associate grasping with ‘being at peace.’ They do not associate grasping with ‘not being at peace.’ They do not associate the rebirth process with ‘being at peace.’ They do not associate the rebirth process with ‘not being at peace.’ They do not associate birth with ‘being at peace.’ They do not associate birth with ‘not being at peace.’ They do not associate aging and death with ‘being at peace.’ They do not associate aging and death with ‘not being at peace.’
“They do not associate the perfection of generosity with ‘being at peace.’ They do not associate the perfection of generosity with ‘not being at peace.’ They do not associate the perfection of ethical discipline with ‘being at peace.’ They do not associate the perfection of ethical discipline with ‘not being at peace.’ They do not associate the perfection of tolerance with ‘being at peace.’ They do not associate the perfection of tolerance with ‘not being at peace.’ They do not associate the perfection of perseverance with ‘being at peace.’ They do not associate the perfection of perseverance with ‘not being at peace.’ They do not associate the perfection of meditative concentration with ‘being at peace.’ They do not associate the perfection of meditative concentration with ‘not being at peace.’ They do not associate the perfection of wisdom with ‘being at peace.’ They do not associate the perfection of wisdom with ‘not being at peace.’
“They do not associate the emptiness of internal phenomena with ‘being at peace.’ They do not associate the emptiness of internal phenomena with ‘not being at peace.’ They do not associate the emptiness of external phenomena with ‘being at peace.’ They do not associate the emptiness of external phenomena with ‘not being at peace.’ They do not associate the emptiness of external and internal phenomena with ‘being at peace.’ They do not associate the emptiness of external and internal phenomena with ‘not being at peace.’ They do not associate the emptiness of emptiness with ‘being at peace.’ They do not associate the emptiness of emptiness with ‘not being at peace.’ They do not associate the emptiness of great extent with ‘being at peace.’ They do not associate the emptiness of great extent with ‘not being at peace.’ They do not associate the emptiness of ultimate reality with ‘being at peace.’ They do not associate the emptiness of ultimate reality with ‘not being at peace.’ They do not associate the emptiness of conditioned phenomena with ‘being at peace.’ They do not associate the emptiness of conditioned phenomena with ‘not being at peace.’ They do not associate the emptiness of unconditioned phenomena with ‘being at peace.’ They do not associate the emptiness of unconditioned phenomena with ‘not being at peace.’ They do not associate the emptiness of the unlimited with ‘being at peace.’ They do not associate the emptiness of the unlimited with ‘not being at peace.’ They do not associate the emptiness of that which has neither beginning nor end with ‘being at peace.’ They do not associate the emptiness of that which has neither beginning nor end with ‘not being at peace.’ They do not associate the emptiness of nonexclusion with ‘being at peace.’ They do not associate the emptiness of nonexclusion with ‘not being at peace.’ They do not associate the emptiness of inherent nature with ‘being at peace.’ They do not associate the emptiness of inherent nature with ‘not being at peace.’ They do not associate the emptiness of all phenomena with ‘being at peace.’ They do not associate the emptiness of all phenomena with ‘not being at peace.’ They do not associate the emptiness of intrinsic defining characteristics with ‘being at peace.’ They do not associate the emptiness of intrinsic defining characteristics with ‘not being at peace.’ They do not associate the emptiness of that which cannot be apprehended with ‘being at peace.’ They do not associate the emptiness of that which cannot be apprehended with ‘not being at peace.’ They do not associate the emptiness of nonentities with ‘being at peace,’ and they do not associate the emptiness of nonentities with ‘not being at peace.’ They do not associate the emptiness of essential nature with ‘being at peace.’ They do not associate the emptiness of essential nature with ‘not being at peace.’ They do not associate the emptiness of an essential nature of nonentities with ‘being at peace.’ They do not associate the emptiness of an essential nature of nonentities with ‘not being at peace.’
“They do not associate the applications of mindfulness with ‘being at peace.’ They do not associate the applications of mindfulness with ‘not being at peace.’ They do not associate the correct exertions with ‘being at peace.’ They do not associate the correct exertions with ‘not being at peace.’ They do not associate the supports for miraculous ability with ‘being at peace.’ They do not associate the supports for miraculous ability with ‘not being at peace.’ They do not associate the faculties with ‘being at peace.’ They do not associate the faculties with ‘not being at peace.’ They do not associate the powers with ‘being at peace.’ They do not associate the powers with ‘not being at peace.’ They do not associate the branches of enlightenment with ‘being at peace.’ They do not associate the branches of enlightenment with ‘not being at peace.’ They do not associate the noble eightfold path with ‘being at peace.’ They do not associate the noble eightfold path with ‘not being at peace.’
“They do not associate the truths of the noble ones with ‘being at peace.’ They do not associate the truths of the noble ones with ‘not being at peace.’ They do not associate the meditative concentrations with ‘being at peace.’ They do not associate the meditative concentrations with ‘not being at peace.’ They do not associate the immeasurable attitudes with ‘being at peace.’ They do not associate the immeasurable attitudes with ‘not being at peace.’ They do not associate the formless absorptions with ‘being at peace.’ They do not associate the formless absorptions with ‘not being at peace.’ They do not associate the eight liberations with ‘being at peace.’ They do not associate the eight liberations with ‘not being at peace.’ They do not associate the nine serial steps of meditative absorption with ‘being at peace.’ They do not associate the nine serial steps of meditative absorption with ‘not being at peace.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘being at peace.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘not being at peace.’ They do not associate the extrasensory powers with ‘being at peace.’ They do not associate the extrasensory powers with ‘not being at peace.’ They do not associate the meditative stabilities with ‘being at peace.’ They do not associate the meditative stabilities with ‘not being at peace.’ They do not associate the dhāraṇī gateways with ‘being at peace.’ They do not associate the dhāraṇī gateways with ‘not being at peace.’ They do not associate the ten powers of the tathāgatas with ‘being at peace.’ They do not associate the ten powers of the tathāgatas with ‘not being at peace.’ They do not associate the four fearlessnesses with ‘being at peace.’ They do not associate the four fearlessnesses with ‘not being at peace.’ They do not associate the four kinds of exact knowledge with ‘being at peace.’ They do not associate the four kinds of exact knowledge with ‘not being at peace.’ They do not associate great loving kindness with ‘being at peace.’ They do not associate great loving kindness with ‘not being at peace.’ They do not associate great compassion with ‘being at peace.’ They do not associate great compassion with ‘not being at peace.’ They do not associate the eighteen distinct qualities of the buddhas with ‘being at peace.’ They do not associate the eighteen distinct qualities of the buddhas with ‘not being at peace.’
“They do not associate the fruit of having entered the stream with ‘being at peace.’ They do not associate the fruit of having entered the stream with ‘not being at peace.’ They do not associate the fruit of once-returner with ‘being at peace.’ They do not associate the fruit of once-returner with ‘not being at peace.’ They do not associate the fruit of non-returner with ‘being at peace.’ They do not associate the fruit of non-returner with ‘not being at peace.’ They do not associate arhatship with ‘being at peace.’ They do not associate arhatship with ‘not being at peace.’ They do not associate individual enlightenment with ‘being at peace.’ They do not associate individual enlightenment with ‘not being at peace.’ They do not associate the knowledge of the aspects of the path with ‘being at peace.’ They do not associate the knowledge of the aspects of the path with ‘not being at peace.’ They do not associate all-aspect omniscience with ‘being at peace.’ They do not associate all-aspect omniscience with ‘not being at peace.’
“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘being empty.’ They do not associate physical forms with ‘not being empty.’ They do not associate feelings with ‘being empty.’ They do not associate feelings with ‘not being empty.’ They do not associate perceptions with ‘being empty.’ They do not associate perceptions with ‘not being empty.’ They do not associate formative predispositions with ‘being empty.’ They do not associate formative predispositions with ‘not being empty.’ They do not associate consciousness with ‘being empty.’ They do not associate consciousness with ‘not being empty.’