“They do not associate the eyes with ‘being empty.’ They do not associate the eyes with ‘not being empty.’ They do not associate the ears with ‘being empty.’ They do not associate the ears with ‘not being empty.’ They do not associate the nose with ‘being empty.’ They do not associate the nose with ‘not being empty.’ They do not associate the tongue with ‘being empty.’ They do not associate the tongue with ‘not being empty.’ They do not associate the body with ‘being empty.’ They do not associate the body with ‘not being empty.’ They do not associate the mental faculty with ‘being empty.’ They do not associate the mental faculty with ‘not being empty.’ They do not associate sights with ‘being empty.’ They do not associate sights with ‘not being empty.’ They do not associate sounds with ‘being empty.’ They do not associate sounds with ‘not being empty.’ They do not associate odors with ‘being empty.’ They do not associate odors with ‘not being empty.’ They do not associate tastes with ‘being empty.’ They do not associate tastes with ‘not being empty.’ They do not associate tangibles with ‘being empty.’ They do not associate tangibles with ‘not being empty.’ They do not associate mental phenomena with ‘being empty.’ They do not associate mental phenomena with ‘not being empty.’ They do not associate visual consciousness with ‘being empty.’ They do not associate visual consciousness with ‘not being empty.’ They do not associate auditory consciousness with ‘being empty.’ They do not associate auditory consciousness with ‘not being empty.’ They do not associate olfactory consciousness with ‘being empty.’ They do not associate olfactory consciousness with ‘not being empty.’ They do not associate gustatory consciousness with ‘being empty.’ They do not associate gustatory consciousness with ‘not being empty.’ They do not associate tactile consciousness with ‘being empty.’ They do not associate tactile consciousness with ‘not being empty.’ They do not associate mental consciousness with ‘being empty.’ They do not associate mental consciousness with ‘not being empty.’
“They do not associate visually compounded sensory contact with ‘being empty.’ They do not associate visually compounded sensory contact with ‘not being empty.’ They do not associate aurally compounded sensory contact with ‘being empty.’ They do not associate aurally compounded sensory contact with ‘not being empty.’ They do not associate nasally compounded sensory contact with ‘being empty.’ They do not associate nasally compounded sensory contact with ‘not being empty.’ They do not associate lingually compounded sensory contact with ‘being empty.’ They do not associate lingually compounded sensory contact with ‘not being empty.’ They do not associate corporeally compounded sensory contact with ‘being empty.’ They do not associate corporeally compounded sensory contact with ‘not being empty.’ They do not associate mentally compounded sensory contact with ‘being empty.’ They do not associate mentally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘not being empty.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘being empty.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘not being empty.’
“They do not associate the earth element with ‘being empty.’ They do not associate the earth element with ‘not being empty.’ They do not associate the water element with ‘being empty.’ They do not associate the water element with ‘not being empty.’ They do not associate the fire element with ‘being empty.’ They do not associate the fire element with ‘not being empty.’ They do not associate the wind element with ‘being empty.’ They do not associate the wind element with ‘not being empty.’ They do not associate the space element with ‘being empty.’ They do not associate the space element with ‘not being empty.’ They do not associate the consciousness element with ‘being empty.’ They do not associate the consciousness element with ‘not being empty.’
“They do not associate ignorance with ‘being empty.’ They do not associate ignorance 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.’ They do not associate name and form with ‘being empty.’ They do not associate name and form with ‘not being empty.’ They do not associate the six sense fields with ‘being empty.’ They do not associate the six sense fields with ‘not being empty.’ They do not associate sensory contact with ‘being empty.’ They do not associate sensory contact with ‘not being empty.’ They do not associate sensation with ‘being empty.’ They do not associate sensation with ‘not being empty.’ They do not associate craving with ‘being empty.’ They do not associate craving with ‘not being empty.’ They do not associate grasping with ‘being empty.’ They do not associate grasping with ‘not being empty.’ They do not associate the rebirth process with ‘being empty.’ They do not associate the rebirth process with ‘not being empty.’ They do not associate birth with ‘being empty.’ They do not associate birth with ‘not being empty.’ They do not associate aging and death with ‘being empty.’ They do not associate aging and death with ‘not being empty.’
“They do not associate the perfection of generosity with ‘being empty.’ They do not associate the perfection of generosity with ‘not being empty.’ They do not associate the perfection of ethical discipline with ‘being empty.’ They do not associate the perfection of ethical discipline with ‘not being empty.’ They do not associate the perfection of tolerance with ‘being empty.’ They do not associate the perfection of tolerance with ‘not being empty.’ They do not associate the perfection of perseverance with ‘being empty.’ They do not associate the perfection of perseverance with ‘not being empty.’ They do not associate the perfection of meditative concentration with ‘being empty.’ They do not associate the perfection of meditative concentration with ‘not being empty.’ They do not associate the perfection of wisdom with ‘being empty.’ They do not associate the perfection of wisdom with ‘not being empty.’
“They do not associate the emptiness of internal phenomena with ‘being empty.’ They do not associate the emptiness of internal phenomena with ‘not being empty.’ They do not associate the emptiness of external phenomena with ‘being empty.’ They do not associate the emptiness of external phenomena with ‘not being empty.’ They do not associate the emptiness of external and internal phenomena with ‘being empty.’ They do not associate the emptiness of external and internal phenomena with ‘not being empty.’ They do not associate the emptiness of emptiness with ‘being empty.’ They do not associate the emptiness of emptiness with ‘not being empty.’ They do not associate the emptiness of great extent with ‘being empty.’ They do not associate the emptiness of great extent with ‘not being empty.’ They do not associate the emptiness of ultimate reality with ‘being empty.’ They do not associate the emptiness of ultimate reality with ‘not being empty.’ They do not associate the emptiness of conditioned phenomena with ‘being empty.’ They do not associate the emptiness of conditioned phenomena with ‘not being empty.’ They do not associate the emptiness of unconditioned phenomena with ‘being empty.’ They do not associate the emptiness of unconditioned phenomena with ‘not being empty.’ They do not associate the emptiness of the unlimited with ‘being empty.’ They do not associate the emptiness of the unlimited with ‘not being empty.’ They do not associate the emptiness of that which has neither beginning nor end with ‘being empty.’ They do not associate the emptiness of that which has neither beginning nor end with ‘not being empty.’ They do not associate the emptiness of nonexclusion with ‘being empty.’ They do not associate the emptiness of nonexclusion with ‘not being empty.’ They do not associate the emptiness of inherent nature with ‘being empty.’ They do not associate the emptiness of inherent nature with ‘not being empty.’ They do not associate the emptiness of all phenomena with ‘being empty.’ They do not associate the emptiness of all phenomena with ‘not being empty.’ They do not associate the emptiness of intrinsic defining characteristics with ‘being empty.’ They do not associate the emptiness of intrinsic defining characteristics with ‘not being empty.’ They do not associate the emptiness of that which cannot be apprehended with ‘being empty.’ They do not associate the emptiness of that which cannot be apprehended with ‘not being empty.’ They do not associate the emptiness of nonentities with ‘being empty.’ They do not associate the emptiness of nonentities with ‘not being empty.’ They do not associate the emptiness of essential nature with ‘being empty.’ They do not associate the emptiness of essential nature with ‘not being empty.’ They do not associate the emptiness of an essential nature of nonentities with ‘being empty.’ They do not associate the emptiness of an essential nature of nonentities with ‘not being empty.’
“They do not associate the applications of mindfulness with ‘being empty.’ They do not associate the applications of mindfulness with ‘not being empty.’ They do not associate the correct exertions with ‘being empty.’ They do not associate the correct exertions with ‘not being empty.’ They do not associate the supports for miraculous ability with ‘being empty.’ They do not associate the supports for miraculous ability with ‘not being empty.’ They do not associate the faculties with ‘being empty.’ They do not associate the faculties with ‘not being empty.’ They do not associate the powers with ‘being empty.’ They do not associate the powers with ‘not being empty.’ They do not associate the branches of enlightenment with ‘being empty.’ They do not associate the branches of enlightenment with ‘not being empty.’ They do not associate the noble eightfold path with ‘being empty.’ They do not associate the noble eightfold path with ‘not being empty.’
“They do not associate the truths of the noble ones with ‘being empty.’ They do not associate the truths of the noble ones with ‘not being empty.’ They do not associate the meditative concentrations with ‘being empty.’ They do not associate the meditative concentrations with ‘not being empty.’ They do not associate the immeasurable attitudes with ‘being empty.’ They do not associate the immeasurable attitudes with ‘not being empty.’ They do not associate the formless absorptions with ‘being empty.’ They do not associate the formless absorptions with ‘not being empty.’ They do not associate the eight liberations with ‘being empty.’ They do not associate the eight liberations with ‘not being empty.’ They do not associate the nine serial steps of meditative absorption with ‘being empty.’ They do not associate the nine serial steps of meditative absorption with ‘not being empty.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘being empty.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘not being empty.’ They do not associate the extrasensory powers with ‘being empty.’ They do not associate the extrasensory powers with ‘not being empty.’ They do not associate the meditative stabilities with ‘being empty.’ They do not associate the meditative stabilities with ‘not being empty.’ They do not associate the dhāraṇī gateways with ‘being empty.’ They do not associate the dhāraṇī gateways with ‘not being empty.’ They do not associate the ten powers of the tathāgatas with ‘being empty.’ They do not associate the ten powers of the tathāgatas with ‘not being empty.’ They do not associate the four fearlessnesses with ‘being empty.’ They do not associate the four fearlessnesses with ‘not being empty.’ They do not associate the four kinds of exact knowledge with ‘being empty.’ They do not associate the four kinds of exact knowledge with ‘not being empty.’ They do not associate great loving kindness with ‘being empty.’ They do not associate great loving kindness with ‘not being empty.’ They do not associate great compassion with ‘being empty.’ They do not associate great compassion with ‘not being empty.’ They do not associate the eighteen distinct qualities of the buddhas with ‘being empty.’ They do not associate the eighteen distinct qualities of the buddhas with ‘not being empty.’ They do not associate knowledge of all the dharmas with ‘being empty.’ They do not associate knowledge of all the dharmas with ‘not being empty.’213 They do not associate the knowledge of the aspects of the path with ‘being empty.’ They do not associate the knowledge of the aspects of the path with ‘not being empty.’ They do not associate all-aspect omniscience with ‘being empty.’ They do not associate all-aspect omniscience with ‘not being empty.’
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘having a sign.’ They do not associate physical forms with ‘being signless.’ They do not associate feelings with ‘having a sign.’ They do not associate feelings with ‘being signless.’ They do not associate perceptions with ‘having a sign.’ They do not associate perceptions with ‘being signless.’ They do not associate formative predispositions with ‘having a sign.’ They do not associate formative predispositions with ‘being signless.’ They do not associate consciousness with ‘having a sign.’ They do not associate consciousness with ‘being signless.’
“They do not associate the eyes with ‘having a sign.’ They do not associate the eyes with ‘being signless.’ They do not associate the ears with ‘having a sign.’ They do not associate the ears with ‘being signless.’ They do not associate the nose with ‘having a sign.’ They do not associate the nose with ‘being signless.’ They do not associate the tongue with ‘having a sign.’ They do not associate the tongue with ‘being signless.’ They do not associate the body with ‘having a sign.’ They do not associate the body with ‘being signless.’ They do not associate the mental faculty with ‘having a sign.’ They do not associate the mental faculty with ‘being signless.’ They do not associate sights with ‘having a sign.’ They do not associate sights with ‘being signless.’ They do not associate sounds with ‘having a sign.’ They do not associate sounds with ‘being signless.’ They do not associate odors with ‘having a sign.’ They do not associate odors with ‘being signless.’ They do not associate tastes with ‘having a sign.’ They do not associate tastes with ‘being signless.’ They do not associate tangibles with ‘having a sign.’ They do not associate tangibles with ‘being signless.’ They do not associate mental phenomena with ‘having a sign.’ They do not associate mental phenomena with ‘being signless.’ They do not associate visual consciousness with ‘having a sign.’ They do not associate visual consciousness with ‘being signless.’ They do not associate auditory consciousness with ‘having a sign.’ They do not associate auditory consciousness with ‘being signless.’ They do not associate olfactory consciousness with ‘having a sign.’ They do not associate olfactory consciousness with ‘being signless.’ They do not associate gustatory consciousness with ‘having a sign.’ They do not associate gustatory consciousness with ‘being signless.’ They do not associate tactile consciousness with ‘having a sign.’ They do not associate tactile consciousness with ‘being signless.’ They do not associate mental consciousness with ‘having a sign.’ They do not associate mental consciousness with ‘being signless.’
“They do not associate visually compounded sensory contact with ‘having a sign.’ They do not associate visually compounded sensory contact with ‘being signless.’ They do not associate aurally compounded sensory contact with ‘having a sign.’ They do not associate aurally compounded sensory contact with ‘being signless.’ They do not associate nasally compounded sensory contact with ‘having a sign.’ They do not associate nasally compounded sensory contact with ‘being signless.’ They do not associate lingually compounded sensory contact with ‘having a sign.’ They do not associate lingually compounded sensory contact with ‘being signless.’ They do not associate corporeally compounded sensory contact with ‘having a sign.’ They do not associate corporeally compounded sensory contact with ‘being signless.’ They do not associate mentally compounded sensory contact with ‘having a sign.’ They do not associate mentally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘being signless.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘having a sign.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘being signless.’
“They do not associate the earth element with ‘having a sign.’ They do not associate the earth element with ‘being signless.’ They do not associate the water element with ‘having a sign.’ They do not associate the water element with ‘being signless.’ They do not associate the fire element with ‘having a sign.’ They do not associate the fire element with ‘being signless.’ They do not associate the wind element with ‘having a sign.’ They do not associate the wind element with ‘being signless.’ They do not associate the space element with ‘having a sign.’ They do not associate the space element with ‘being signless.’ They do not associate the consciousness element with ‘having a sign.’ They do not associate the consciousness element with ‘being signless.’
“They do not associate ignorance with ‘having a sign.’ They do not associate ignorance with ‘being signless.’ They do not associate formative predispositions with ‘having a sign.’ They do not associate formative predispositions with ‘being signless.’ They do not associate consciousness with ‘having a sign.’ They do not associate consciousness with ‘being signless.’ They do not associate name and form with ‘having a sign.’ They do not associate name and form with ‘being signless.’ They do not associate the six sense fields with ‘having a sign.’ They do not associate the six sense fields with ‘being signless.’ They do not associate sensory contact with ‘having a sign.’ They do not associate sensory contact with ‘being signless.’ They do not associate sensation with ‘having a sign.’ They do not associate sensation with ‘being signless.’ They do not associate craving with ‘having a sign.’ They do not associate craving with ‘being signless.’ They do not associate grasping with ‘having a sign.’ They do not associate grasping with ‘being signless.’ They do not associate the rebirth process with ‘having a sign.’ They do not associate the rebirth process with ‘being signless.’ They do not associate birth with ‘having a sign.’ They do not associate birth with ‘being signless.’ They do not associate aging and death with ‘having a sign.’ They do not associate aging and death with ‘being signless.’
“They do not associate the perfection of generosity with ‘having a sign.’ They do not associate the perfection of generosity with ‘being signless.’ They do not associate the perfection of ethical discipline with ‘having a sign.’ They do not associate the perfection of ethical discipline with ‘being signless.’ They do not associate the perfection of tolerance with ‘having a sign.’ They do not associate the perfection of tolerance with ‘being signless.’ They do not associate the perfection of perseverance with ‘having a sign.’ They do not associate the perfection of perseverance with ‘being signless.’ They do not associate the perfection of meditative concentration with ‘having a sign.’ They do not associate the perfection of meditative concentration with ‘being signless.’ They do not associate the perfection of wisdom with ‘having a sign.’ They do not associate the perfection of wisdom with ‘being signless.’
“They do not associate the emptiness of internal phenomena with ‘having a sign.’ They do not associate the emptiness of internal phenomena with ‘being signless.’ They do not associate the emptiness of external phenomena with ‘having a sign.’ They do not associate the emptiness of external phenomena with ‘being signless.’ They do not associate the emptiness of external and internal phenomena with ‘having a sign.’ They do not associate the emptiness of external and internal phenomena with ‘being signless.’ They do not associate the emptiness of emptiness with ‘having a sign.’ They do not associate the emptiness of emptiness with ‘being signless.’ They do not associate the emptiness of great extent with ‘having a sign.’ They do not associate the emptiness of great extent with ‘being signless.’ They do not associate the emptiness of ultimate reality with ‘having a sign.’ They do not associate the emptiness of ultimate reality with ‘being signless.’ They do not associate the emptiness of conditioned phenomena with ‘having a sign.’ They do not associate the emptiness of conditioned phenomena with ‘being signless.’ They do not associate the emptiness of unconditioned phenomena with ‘having a sign.’ They do not associate the emptiness of unconditioned phenomena with ‘being signless.’ They do not associate the emptiness of the unlimited with ‘having a sign.’ They do not associate the emptiness of the unlimited with ‘being signless.’ They do not associate the emptiness of that which has neither beginning nor end with ‘having a sign.’ They do not associate the emptiness of that which has neither beginning nor end with ‘being signless.’ They do not associate the emptiness of nonexclusion with ‘having a sign.’ They do not associate the emptiness of nonexclusion with ‘being signless.’ They do not associate the emptiness of inherent nature with ‘having a sign.’ They do not associate the emptiness of inherent nature with ‘being signless.’ They do not associate the emptiness of all phenomena with ‘having a sign.’ They do not associate the emptiness of all phenomena with ‘being signless.’ They do not associate the emptiness of intrinsic defining characteristics with ‘having a sign.’ They do not associate the emptiness of intrinsic defining characteristics with ‘being signless.’ They do not associate the emptiness of that which cannot be apprehended with ‘having a sign.’ They do not associate the emptiness of that which cannot be apprehended with ‘being signless.’ They do not associate the emptiness of nonentities with ‘having a sign.’ They do not associate the emptiness of nonentities with ‘being signless.’ They do not associate the emptiness of essential nature with ‘having a sign.’ They do not associate the emptiness of essential nature with ‘being signless.’ They do not associate the emptiness of an essential nature of nonentities with ‘having a sign.’ They do not associate the emptiness of an essential nature of nonentities with ‘being signless.’
“They do not associate the applications of mindfulness with ‘having a sign.’ They do not associate the applications of mindfulness with ‘being signless.’ They do not associate the correct exertions with ‘having a sign.’ They do not associate the correct exertions with ‘being signless.’ They do not associate the supports for miraculous ability with ‘having a sign.’ They do not associate the supports for miraculous ability with ‘being signless.’ They do not associate the faculties with ‘having a sign.’ They do not associate the faculties with ‘being signless.’ They do not associate the powers with ‘having a sign.’ They do not associate the powers with ‘being signless.’ They do not associate the branches of enlightenment with ‘having a sign.’ They do not associate the branches of enlightenment with ‘being signless.’ They do not associate the noble eightfold path with ‘having a sign.’ They do not associate the noble eightfold path with ‘being signless.’
“They do not associate the truths of the noble ones with ‘having a sign.’ They do not associate the truths of the noble ones with ‘being signless.’ They do not associate the meditative concentrations with ‘having a sign.’ They do not associate the meditative concentrations with ‘being signless.’ They do not associate the immeasurable attitudes with ‘having a sign.’ They do not associate the immeasurable attitudes with ‘being signless.’ They do not associate the formless absorptions with ‘having a sign.’ They do not associate the formless absorptions with ‘being signless.’ They do not associate the liberations with ‘having a sign.’ They do not associate the liberations with ‘being signless.’ They do not associate the serial steps of meditative absorption with ‘having a sign.’ They do not associate the serial steps of meditative absorption with ‘being signless.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘having a sign.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘being signless.’ They do not associate the extrasensory powers with ‘having a sign.’ They do not associate the extrasensory powers with ‘being signless.’ They do not associate the meditative stabilities with ‘having a sign.’ They do not associate the meditative stabilities with ‘being signless.’ They do not associate the dhāraṇī gateways with ‘having a sign.’ They do not associate the dhāraṇī gateways with ‘being signless.’ They do not associate the ten powers of the tathāgatas with ‘having a sign.’ They do not associate the ten powers of the tathāgatas with ‘being signless.’ They do not associate the fearlessnesses with ‘having a sign.’ They do not associate the fearlessnesses with ‘being signless.’ They do not associate the kinds of exact knowledge with ‘having a sign.’ They do not associate the kinds of exact knowledge with ‘being signless.’ They do not associate great loving kindness with ‘having a sign.’ They do not associate great loving kindness with ‘being signless.’ They do not associate great compassion with ‘having a sign.’ They do not associate great compassion with ‘being signless.’ They do not associate the eighteen distinct qualities of the buddhas with ‘having a sign.’ They do not associate the eighteen distinct qualities of the buddhas with ‘being signless.’
“They do not associate knowledge of all the dharmas with ‘having a sign.’ They do not associate knowledge of all the dharmas with ‘being signless.’ They do not associate the knowledge of the aspects of the path with ‘having a sign.’ They do not associate the knowledge of the aspects of the path with ‘being signless.’ They do not associate all-aspect omniscience with ‘having a sign.’ They do not associate all-aspect omniscience with ‘being signless.’
“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘having wishes.’ They do not associate physical forms with ‘not having wishes.’ They do not associate feelings with ‘having wishes.’ They do not associate feelings with ‘not having wishes.’ They do not associate perceptions with ‘having wishes.’ They do not associate perceptions with ‘not having wishes.’ They do not associate formative predispositions with ‘having wishes.’ They do not associate formative predispositions with ‘not having wishes.’ They do not associate consciousness with ‘having wishes.’ They do not associate consciousness with ‘not having wishes.’
“They do not associate the eyes with ‘having wishes.’ They do not associate the eyes with ‘not having wishes.’ They do not associate the ears with ‘having wishes.’ They do not associate the ears with ‘not having wishes.’ They do not associate the nose with ‘having wishes.’ They do not associate the nose with ‘not having wishes.’ They do not associate the tongue with ‘having wishes.’ They do not associate the tongue with ‘not having wishes.’ They do not associate the body with ‘having wishes.’ They do not associate the body with ‘not having wishes.’ They do not associate the mental faculty with ‘having wishes.’ They do not associate the mental faculty with ‘not having wishes.’ They do not associate sights with ‘having wishes.’ They do not associate sights with ‘not having wishes.’ They do not associate sounds with ‘having wishes.’ They do not associate sounds with ‘not having wishes.’ They do not associate odors with ‘having wishes.’ They do not associate odors with ‘not having wishes.’ They do not associate tastes with ‘having wishes.’ They do not associate tastes with ‘not having wishes.’ They do not associate tangibles with ‘having wishes.’ They do not associate tangibles with ‘not having wishes.’ They do not associate mental phenomena with ‘having wishes.’ They do not associate mental phenomena with ‘not having wishes.’ They do not associate visual consciousness with ‘having wishes.’ They do not associate visual consciousness with ‘not having wishes.’ They do not associate auditory consciousness with ‘having wishes.’ They do not associate auditory consciousness with ‘not having wishes.’ They do not associate olfactory consciousness with ‘having wishes.’ They do not associate olfactory consciousness with ‘not having wishes.’ They do not associate gustatory consciousness with ‘having wishes.’ They do not associate gustatory consciousness with ‘not having wishes.’ They do not associate tactile consciousness with ‘having wishes.’ They do not associate tactile consciousness with ‘not having wishes.’ They do not associate mental consciousness with ‘having wishes.’ They do not associate mental consciousness with ‘not having wishes.’
“They do not associate visually compounded sensory contact with ‘having wishes.’ They do not associate visually compounded sensory contact with ‘not having wishes.’ They do not associate aurally compounded sensory contact with ‘having wishes.’ They do not associate aurally compounded sensory contact with ‘not having wishes.’ They do not associate nasally compounded sensory contact with ‘having wishes.’ They do not associate nasally compounded sensory contact with ‘not having wishes.’ They do not associate lingually compounded sensory contact with ‘having wishes.’ They do not associate lingually compounded sensory contact with ‘not having wishes.’ They do not associate corporeally compounded sensory contact with ‘having wishes.’ They do not associate corporeally compounded sensory contact with ‘not having wishes.’ They do not associate mentally compounded sensory contact with ‘having wishes.’ They do not associate mentally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘not having wishes.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘having wishes.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘not having wishes.’
“They do not associate the earth element with ‘having wishes.’ They do not associate the earth element with ‘not having wishes.’ They do not associate the water element with ‘having wishes.’ They do not associate the water element with ‘not having wishes.’ They do not associate the fire element with ‘having wishes.’ They do not associate the fire element with ‘not having wishes.’ They do not associate the wind element with ‘having wishes.’ They do not associate the wind element with ‘not having wishes.’ They do not associate the space element with ‘having wishes.’ They do not associate the space element with ‘not having wishes.’ They do not associate the consciousness element with ‘having wishes.’ They do not associate the consciousness element with ‘not having wishes.’
“They do not associate ignorance with ‘having wishes.’ They do not associate ignorance with ‘not having wishes.’ They do not associate formative predispositions with ‘having wishes.’ They do not associate formative predispositions with ‘not having wishes.’ They do not associate consciousness with ‘having wishes.’ They do not associate consciousness with ‘not having wishes.’ They do not associate name and form with ‘having wishes.’ They do not associate name and form with ‘not having wishes.’ They do not associate the six sense fields with ‘having wishes.’ They do not associate the six sense fields with ‘not having wishes.’ They do not associate sensory contact with ‘having wishes.’ They do not associate sensory contact with ‘not having wishes.’ They do not associate sensation with ‘having wishes.’ They do not associate sensation with ‘not having wishes.’ They do not associate craving with ‘having wishes.’ They do not associate craving with ‘not having wishes.’ They do not associate grasping with ‘having wishes.’ They do not associate grasping with ‘not having wishes.’ They do not associate the rebirth process with ‘having wishes.’ They do not associate the rebirth process with ‘not having wishes.’ They do not associate birth with ‘having wishes.’ They do not associate birth with ‘not having wishes.’ They do not associate aging and death with ‘having wishes.’ They do not associate aging and death with ‘not having wishes.’
“They do not associate the perfection of generosity with ‘having wishes.’ They do not associate the perfection of generosity with ‘not having wishes.’ They do not associate the perfection of ethical discipline with ‘having wishes.’ They do not associate the perfection of ethical discipline with ‘not having wishes.’ They do not associate the perfection of tolerance with ‘having wishes.’ They do not associate the perfection of tolerance with ‘not having wishes.’ They do not associate the perfection of perseverance with ‘having wishes.’ They do not associate the perfection of perseverance with ‘not having wishes.’ They do not associate the perfection of meditative concentration with ‘having wishes.’ They do not associate the perfection of meditative concentration with ‘not having wishes.’ They do not associate the perfection of wisdom with ‘having wishes.’ They do not associate the perfection of wisdom with ‘not having wishes.’
“They do not associate the emptiness of internal phenomena with ‘having wishes.’ They do not associate the emptiness of internal phenomena with ‘not having wishes.’ They do not associate the emptiness of external phenomena with ‘having wishes.’ They do not associate the emptiness of external phenomena with ‘not having wishes.’ They do not associate the emptiness of external and internal phenomena with ‘having wishes.’ They do not associate the emptiness of external and internal phenomena with ‘not having wishes.’ They do not associate the emptiness of emptiness with ‘having wishes.’ They do not associate the emptiness of emptiness with ‘not having wishes.’ They do not associate the emptiness of great extent with ‘having wishes.’ They do not associate the emptiness of great extent with ‘not having wishes.’ They do not associate the emptiness of ultimate reality with ‘having wishes.’ They do not associate the emptiness of ultimate reality with ‘not having wishes.’ They do not associate the emptiness of conditioned phenomena with ‘having wishes.’ They do not associate the emptiness of conditioned phenomena with ‘not having wishes.’ They do not associate the emptiness of unconditioned phenomena with ‘having wishes.’ They do not associate the emptiness of unconditioned phenomena with ‘not having wishes.’ They do not associate the emptiness of the unlimited with ‘having wishes.’ They do not associate the emptiness of the unlimited with ‘not having wishes.’ They do not associate the emptiness of that which has neither beginning nor end with ‘having wishes.’ They do not associate the emptiness of that which has neither beginning nor end with ‘not having wishes.’ They do not associate the emptiness of nonexclusion with ‘having wishes.’ They do not associate the emptiness of nonexclusion with ‘not having wishes.’ They do not associate the emptiness of inherent nature with ‘having wishes.’ They do not associate the emptiness of inherent nature with ‘not having wishes.’ They do not associate the emptiness of all phenomena with ‘having wishes.’ They do not associate the emptiness of all phenomena with ‘not having wishes.’ They do not associate the emptiness of intrinsic defining characteristics with ‘having wishes.’ They do not associate the emptiness of intrinsic defining characteristics with ‘not having wishes.’ They do not associate the emptiness of that which cannot be apprehended with ‘having wishes.’ They do not associate the emptiness of that which cannot be apprehended with ‘not having wishes.’ They do not associate the emptiness of nonentities with ‘having wishes.’ They do not associate the emptiness of nonentities with ‘not having wishes.’ They do not associate the emptiness of essential nature with ‘having wishes.’ They do not associate the emptiness of essential nature with ‘not having wishes.’ They do not associate the emptiness of an essential nature of nonentities with ‘having wishes.’ They do not associate the emptiness of an essential nature of nonentities with ‘not having wishes.’
“They do not associate the applications of mindfulness with ‘having wishes.’ They do not associate the applications of mindfulness with ‘not having wishes.’ They do not associate the correct exertions with ‘having wishes.’ They do not associate the correct exertions with ‘not having wishes.’ They do not associate the supports for miraculous ability with ‘having wishes.’ They do not associate the supports for miraculous ability with ‘not having wishes.’ They do not associate the faculties with ‘having wishes.’ They do not associate the faculties with ‘not having wishes.’ They do not associate the powers with ‘having wishes.’ They do not associate the powers with ‘not having wishes.’ They do not associate the branches of enlightenment with ‘having wishes.’ They do not associate the branches of enlightenment with ‘not having wishes.’ They do not associate the paths with ‘having wishes.’ They do not associate the paths with ‘not having wishes.’
“They do not associate the truths of the noble ones with ‘having wishes.’ They do not associate the truths of the noble ones with ‘not having wishes.’ They do not associate the meditative concentrations with ‘having wishes.’ They do not associate the meditative concentrations with ‘not having wishes.’ They do not associate the immeasurable attitudes with ‘having wishes.’ They do not associate the immeasurable attitudes with ‘not having wishes.’ They do not associate the formless absorptions with ‘having wishes.’ They do not associate the formless absorptions with ‘not having wishes.’ They do not associate the eight liberations with ‘having wishes.’ They do not associate the eight liberations with ‘not having wishes.’ They do not associate the nine serial steps of meditative absorption with ‘having wishes.’ They do not associate the nine serial steps of meditative absorption with ‘not having wishes.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘having wishes.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘not having wishes.’ They do not associate the extrasensory powers with ‘having wishes.’ They do not associate the extrasensory powers with ‘not having wishes.’ They do not associate the meditative stabilities with ‘having wishes.’ They do not associate the meditative stabilities with ‘not having wishes.’ They do not associate the dhāraṇī gateways with ‘having wishes.’ They do not associate the dhāraṇī gateways with ‘not having wishes.’ They do not associate the powers of the tathāgatas with ‘having wishes.’ They do not associate the powers of the tathāgatas with ‘not having wishes.’ They do not associate the fearlessnesses with ‘having wishes.’ They do not associate the fearlessnesses with ‘not having wishes.’ They do not associate the kinds of exact knowledge with ‘having wishes.’ They do not associate the kinds of exact knowledge with ‘not having wishes.’ They do not associate great loving kindness with ‘having wishes.’ They do not associate great loving kindness with ‘not having wishes.’ They do not associate great compassion with ‘having wishes.’ They do not associate great compassion with ‘not having wishes.’ They do not associate the distinct qualities of the buddhas with ‘having wishes.’ They do not associate the distinct qualities of the buddhas with ‘not having wishes.’
“They do not associate the fruit of having entered the stream with ‘having wishes.’ They do not associate the fruit of having entered the stream with ‘not having wishes.’ They do not associate the fruit of once-returner with ‘having wishes.’ They do not associate the fruit of once-returner with ‘not having wishes.’ They do not associate the fruit of non-returner with ‘having wishes.’ They do not associate the fruit of non-returner with ‘not having wishes.’ They do not associate arhatship with ‘having wishes.’ They do not associate arhatship with ‘not having wishes.’ They do not associate individual enlightenment with ‘having wishes.’ They do not associate individual enlightenment with ‘not having wishes.’ They do not associate the knowledge of the aspects of the path with ‘having wishes.’ They do not associate the knowledge of the aspects of the path with ‘not having wishes.’ They do not associate all-aspect omniscience with ‘having wishes.’ They do not associate all-aspect omniscience with ‘not having wishes.’
“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘arising’ or ‘ceasing.’ They do not associate feelings with ‘arising’ or ‘ceasing.’ They do not associate perceptions with ‘arising’ or ‘ceasing.’ They do not associate formative predispositions with ‘arising’ or ‘ceasing.’ They do not associate consciousness with ‘arising’ or ‘ceasing.’
“They do not associate the eyes with ‘arising’ or ‘ceasing.’ They do not associate the ears with ‘arising’ or ‘ceasing.’ They do not associate the nose with ‘arising’ or ‘ceasing.’ They do not associate the tongue with ‘arising’ or ‘ceasing.’ They do not associate the body with ‘arising’ or ‘ceasing.’ They do not associate the mental faculty with ‘arising’ or ‘ceasing.’ They do not associate sights with ‘arising’ or ‘ceasing.’ They do not associate sounds with ‘arising’ or ‘ceasing.’ They do not associate odors with ‘arising’ or ‘ceasing.’ They do not associate tastes with ‘arising’ or ‘ceasing.’ They do not associate tangibles with ‘arising’ or ‘ceasing.’ They do not associate mental phenomena with ‘arising’ or ‘ceasing.’ They do not associate visual consciousness with ‘arising’ or ‘ceasing.’ They do not associate auditory consciousness with ‘arising’ or ‘ceasing.’ They do not associate olfactory consciousness with ‘arising’ or ‘ceasing.’ They do not associate gustatory consciousness with ‘arising’ or ‘ceasing.’ They do not associate tactile consciousness with ‘arising’ or ‘ceasing.’ They do not associate mental consciousness with ‘arising’ or ‘ceasing.’
“They do not associate visually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate aurally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate nasally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate lingually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate corporeally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate mentally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘arising’ or ‘ceasing.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘arising’ or ‘ceasing.’
“They do not associate the earth element with ‘arising’ or ‘ceasing.’ They do not associate the water element with ‘arising’ or ‘ceasing.’ They do not associate the fire element with ‘arising’ or ‘ceasing.’ They do not associate the wind element with ‘arising’ or ‘ceasing.’ They do not associate the space element with ‘arising’ or ‘ceasing.’ They do not associate the consciousness element with ‘arising’ or ‘ceasing.’
“They do not associate ignorance with ‘arising’ or ‘ceasing.’ They do not associate formative predispositions with ‘arising’ or ‘ceasing.’ They do not associate consciousness with ‘arising’ or ‘ceasing.’ They do not associate name and form with ‘arising’ or ‘ceasing.’ They do not associate the six sense fields with ‘arising’ or ‘ceasing.’ They do not associate sensory contact with ‘arising’ or ‘ceasing.’ They do not associate sensation with ‘arising’ or ‘ceasing.’ They do not associate craving with ‘arising’ or ‘ceasing.’ They do not associate grasping with ‘arising’ or ‘ceasing.’ They do not associate the rebirth process with ‘arising’ or ‘ceasing.’ They do not associate birth with ‘arising’ or ‘ceasing.’ They do not associate aging and death with ‘arising’ or ‘ceasing.’
“They do not associate the perfection of generosity with ‘arising’ or ‘ceasing.’ They do not associate the perfection of ethical discipline with ‘arising’ or ‘ceasing.’ They do not associate the perfection of tolerance with ‘arising’ or ‘ceasing.’ They do not associate the perfection of perseverance with ‘arising’ or ‘ceasing.’ They do not associate the perfection of meditative concentration with ‘arising’ or ‘ceasing.’ They do not associate the perfection of wisdom with ‘arising’ or ‘ceasing.’
“They do not associate the emptiness of internal phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of external phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of external and internal phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of emptiness with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of great extent with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of ultimate reality with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of conditioned phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of unconditioned phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of the unlimited with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of that which has neither beginning nor end with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of nonexclusion with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of inherent nature with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of all phenomena with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of intrinsic defining characteristics with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of that which cannot be apprehended with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of nonentities with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of essential nature with ‘arising’ or ‘ceasing.’ They do not associate the emptiness of an essential nature of nonentities with ‘arising’ or ‘ceasing.’
“They do not associate the applications of mindfulness with ‘arising’ or ‘ceasing.’ They do not associate the correct exertions with ‘arising’ or ‘ceasing.’ They do not associate the supports for miraculous ability with ‘arising’ or ‘ceasing.’ They do not associate the faculties with ‘arising’ or ‘ceasing.’ They do not associate the powers with ‘arising’ or ‘ceasing.’ They do not associate the branches of enlightenment with ‘arising’ or ‘ceasing.’ They do not associate the noble eightfold path with ‘arising’ or ‘ceasing.’
“They do not associate the truths of the noble ones with ‘arising’ or ‘ceasing.’ They do not associate the meditative concentrations with ‘arising’ or ‘ceasing.’ They do not associate the immeasurable attitudes with ‘arising’ or ‘ceasing.’ They do not associate the formless absorptions with ‘arising’ or ‘ceasing.’ They do not associate the eight liberations with ‘arising’ or ‘ceasing.’ They do not associate the nine serial steps of meditative absorption with ‘arising’ or ‘ceasing.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘arising’ or ‘ceasing.’ They do not associate the extrasensory powers with ‘arising’ or ‘ceasing.’ They do not associate the meditative stabilities with ‘arising’ or ‘ceasing.’ They do not associate the dhāraṇī gateways with ‘arising’ or ‘ceasing.’ They do not associate the powers of the tathāgatas with ‘arising’ or ‘ceasing.’ They do not associate the fearlessnesses with ‘arising’ or ‘ceasing.’ They do not associate the kinds of exact knowledge with ‘arising’ or ‘ceasing.’ They do not associate great loving kindness with ‘arising’ or ‘ceasing.’ They do not associate great compassion with ‘arising’ or ‘ceasing.’ They do not associate the eighteen distinct qualities of the buddhas with ‘arising’ or ‘ceasing.’
“They do not associate the fruit of having entered the stream with ‘arising’ or ‘ceasing.’ They do not associate the fruit of once-returner with ‘arising’ or ‘ceasing.’ They do not associate the fruit of non-returner with ‘arising’ or ‘ceasing.’ They do not associate arhatship with ‘arising’ or ‘ceasing.’ They do not associate individual enlightenment with ‘arising’ or ‘ceasing.’ They do not associate the knowledge of the aspects of the path with ‘arising’ or ‘ceasing.’ They do not associate all-aspect omniscience with ‘arising’ or ‘ceasing.’
“Śāradvatīputra, bodhisattva great beings practicing like that are said to be engaged in the practice of the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘the past.’ They do not associate physical forms with ‘the future.’ They do not associate physical forms with ‘the present.’
“They do not associate feelings with ‘the past.’ They do not associate feelings with ‘the future.’ They do not associate feelings with ‘the present.’ They do not associate perceptions with ‘the past.’ They do not associate perceptions with ‘the future.’ They do not associate perceptions with ‘the present.’ They do not associate formative predispositions with ‘the past.’ They do not associate formative predispositions with ‘the future.’ They do not associate formative predispositions with ‘the present.’ They do not associate consciousness with ‘the past.’ They do not associate consciousness with ‘the future.’ They do not associate consciousness with ‘the present.’