“They do not associate the eyes with ‘the past.’ They do not associate the eyes with ‘the future.’ They do not associate the eyes with ‘the present.’ They do not associate the ears with ‘the past.’ They do not associate the ears with ‘the future.’ They do not associate the ears with the ‘the present.’ They do not associate the nose with ‘the past.’ They do not associate the nose with ‘the future.’ They do not associate the nose with ‘the present.’ They do not associate the tongue with ‘the past.’ They do not associate the tongue with ‘the future.’ They do not associate the tongue with ‘the present.’ They do not associate the body with ‘the past.’ They do not associate the body with ‘the future.’ They do not associate the body with ‘the present.’ They do not associate the mental faculty with ‘the past.’ They do not associate the mental faculty with ‘the future.’ They do not associate the mental faculty with ‘the present.’ They do not associate sights with ‘the past.’ They do not associate sights with ‘the future.’ They do not associate sights with ‘the present.’ They do not associate sounds with ‘the past.’ They do not associate sounds with ‘the future.’ They do not associate sounds with ‘the present.’ They do not associate odors with ‘the past.’ They do not associate odors with ‘the future.’ They do not associate odors with ‘the present.’ They do not associate tastes with ‘the past.’ They do not associate tastes with ‘the future.’ They do not associate tastes with ‘the present.’ They do not associate tangibles with ‘the past.’ They do not associate tangibles with ‘the future.’ They do not associate tangibles with ‘the present.’ They do not associate mental phenomena with ‘the past.’ They do not associate mental phenomena with ‘the future.’ They do not associate mental phenomena with ‘the present.’ They do not associate visual consciousness with ‘the past.’ They do not associate visual consciousness with ‘the future.’ They do not associate visual consciousness with ‘the present.’ They do not associate auditory consciousness with ‘the past.’ They do not associate auditory consciousness with ‘the future.’ They do not associate auditory consciousness with ‘the present.’ They do not associate olfactory consciousness with ‘the past.’ They do not associate olfactory consciousness with ‘the future.’ They do not associate olfactory consciousness with ‘the present.’ They do not associate gustatory consciousness with ‘the past.’ They do not associate gustatory consciousness with ‘the future.’ They do not associate gustatory consciousness with ‘the present.’ They do not associate tactile consciousness with ‘the past.’ They do not associate tactile consciousness with ‘the future.’ They do not associate tactile consciousness with ‘the present.’ They do not associate mental consciousness with ‘the past.’ They do not associate mental consciousness with ‘the future.’ They do not associate mental consciousness with ‘the present.’
“They do not associate visually compounded sensory contact with ‘the past.’ They do not associate visually compounded sensory contact with ‘the future.’ They do not associate visually compounded sensory contact with ‘the present.’ They do not associate aurally compounded sensory contact with ‘the past.’ They do not associate aurally compounded sensory contact with ‘the future.’ They do not associate aurally compounded sensory contact with ‘the present.’ They do not associate nasally compounded sensory contact with ‘the past.’ They do not associate nasally compounded sensory contact with ‘the future.’ They do not associate nasally compounded sensory contact with ‘the present.’ They do not associate lingually compounded sensory contact with ‘the past.’ They do not associate lingually compounded sensory contact with ‘the future.’ They do not associate lingually compounded sensory contact with ‘the present.’ They do not associate corporeally compounded sensory contact with ‘the past.’ They do not associate corporeally compounded sensory contact with ‘the future.’ They do not associate corporeally compounded sensory contact with ‘the present.’ They do not associate mentally compounded sensory contact with ‘the past.’ They do not associate mentally compounded sensory contact with ‘the future.’ They do not associate mentally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘the present.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘the past.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘the future.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘the present.’
“They do not associate the earth element with ‘the past.’ They do not associate the earth element with ‘the future.’ They do not associate the earth element with ‘the present.’ They do not associate the water element with ‘the past.’ They do not associate the water element with ‘the future.’ They do not associate the water element with ‘the present.’ They do not associate the fire element with ‘the past.’ They do not associate the fire element with ‘the future.’ They do not associate the fire element with ‘the present.’ They do not associate the wind element with ‘the past.’ They do not associate the wind element with ‘the future.’ They do not associate the wind element with ‘the present.’ They do not associate the space element with ‘the past.’ They do not associate the space element with ‘the future.’ They do not associate the space element with ‘the present.’ They do not associate the consciousness element with ‘the past.’ They do not associate the consciousness element with ‘the future.’ They do not associate the consciousness element with ‘the present.’
“They do not associate ignorance with ‘the past.’ They do not associate ignorance with ‘the future.’ They do not associate ignorance 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.’ They do not associate name and form with ‘the past.’ They do not associate name and form with ‘the future.’ They do not associate name and form with ‘the present.’ They do not associate the six sense fields with ‘the past.’ They do not associate the six sense fields with ‘the future.’ They do not associate the six sense fields with ‘the present.’ They do not associate sensory contact with ‘the past.’ They do not associate sensory contact with ‘the future.’ They do not associate sensory contact with ‘the present.’ They do not associate sensation with ‘the past.’ They do not associate sensation with ‘the future.’ They do not associate sensation with ‘the present.’ They do not associate craving with ‘the past.’ They do not associate craving with ‘the future.’ They do not associate craving with ‘the present.’ They do not associate grasping with ‘the past.’ They do not associate grasping with ‘the future.’ They do not associate grasping with ‘the present.’ They do not associate the rebirth process with ‘the past.’ They do not associate the rebirth process with ‘the future.’ They do not associate the rebirth process with ‘the present.’ They do not associate birth with ‘the past.’ They do not associate birth with ‘the future.’ They do not associate birth with ‘the present.’ They do not associate aging and death with ‘the past.’ They do not associate aging and death with ‘the future.’ They do not associate aging and death with ‘the present.’
“They do not associate the perfection of generosity with ‘the past.’ They do not associate the perfection of generosity with ‘the future.’ They do not associate the perfection of generosity with ‘the present.’ They do not associate the perfection of ethical discipline with ‘the past.’ They do not associate the perfection of ethical discipline with ‘the future.’ They do not associate the perfection of ethical discipline with ‘the present.’ They do not associate the perfection of tolerance with ‘the past.’ They do not associate the perfection of tolerance with ‘the future.’ They do not associate the perfection of tolerance with ‘the present.’ They do not associate the perfection of perseverance with ‘the past.’ They do not associate the perfection of perseverance with ‘the future.’ They do not associate the perfection of perseverance with ‘the present.’ They do not associate the perfection of meditative concentration with ‘the past.’ They do not associate the perfection of meditative concentration with ‘the future.’ They do not associate the perfection of meditative concentration with ‘the present.’ They do not associate the perfection of wisdom with ‘the past.’ They do not associate the perfection of wisdom with ‘the future.’ They do not associate the perfection of wisdom with ‘the present.’
“They do not associate the emptiness of internal phenomena with ‘the past.’ They do not associate the emptiness of internal phenomena with ‘the future.’ They do not associate the emptiness of internal phenomena with ‘the present.’ They do not associate the emptiness of external phenomena with ‘the past.’ They do not associate the emptiness of external phenomena with ‘the future.’ They do not associate the emptiness of external phenomena with ‘the present.’ They do not associate the emptiness of external and internal phenomena with ‘the past.’ They do not associate the emptiness of external and internal phenomena with ‘the future.’ They do not associate the emptiness of external and internal phenomena with ‘the present.’ They do not associate the emptiness of emptiness with ‘the past.’ They do not associate the emptiness of emptiness with ‘the future.’ They do not associate the emptiness of emptiness with ‘the present.’ They do not associate the emptiness of great extent with ‘the past.’ They do not associate the emptiness of great extent with ‘the future.’ They do not associate the emptiness of great extent with ‘the present.’ They do not associate the emptiness of ultimate reality with ‘the past.’ They do not associate the emptiness of ultimate reality with ‘the future.’ They do not associate the emptiness of ultimate reality with ‘the present.’ They do not associate the emptiness of conditioned phenomena with ‘the past.’ They do not associate the emptiness of conditioned phenomena with ‘the future.’ They do not associate the emptiness of conditioned phenomena with ‘the present.’ They do not associate the emptiness of unconditioned phenomena with ‘the past.’ They do not associate the emptiness of unconditioned phenomena with ‘the future.’ They do not associate the emptiness of unconditioned phenomena with ‘the present.’ They do not associate the emptiness of the unlimited with ‘the past.’ They do not associate the emptiness of the unlimited with ‘the future.’ They do not associate the emptiness of the unlimited with ‘the present.’ They do not associate the emptiness of that which has neither beginning nor end with ‘the past.’ They do not associate the emptiness of that which has neither beginning nor end with ‘the future.’ They do not associate the emptiness of that which has neither beginning nor end with ‘the present.’ They do not associate the emptiness of nonexclusion with ‘the past.’ They do not associate the emptiness of nonexclusion with ‘the future.’ They do not associate the emptiness of nonexclusion with ‘the present.’ They do not associate the emptiness of an inherent nature with ‘the past.’ They do not associate the emptiness of inherent nature with ‘the future.’ They do not associate the emptiness of inherent nature with ‘the present.’ They do not associate the emptiness of all phenomena with ‘the past.’ They do not associate the emptiness of all phenomena with ‘the future.’ They do not associate the emptiness of all phenomena with ‘the present.’ They do not associate the emptiness of intrinsic defining characteristics with ‘the past.’ They do not associate the emptiness of intrinsic defining characteristics with ‘the future.’ They do not associate the emptiness of intrinsic defining characteristics with ‘the present.’ They do not associate the emptiness of that which cannot be apprehended with ‘the past.’ They do not associate the emptiness of that which cannot be apprehended with ‘the future.’ They do not associate the emptiness of that which cannot be apprehended with ‘the present.’ They do not associate the emptiness of nonentities with ‘the past.’ They do not associate the emptiness of nonentities with ‘the future.’ They do not associate the emptiness of nonentities with ‘the present.’ They do not associate the emptiness of essential nature with ‘the past.’ They do not associate the emptiness of essential nature with ‘the future.’ They do not associate the emptiness of essential nature with ‘the present.’ They do not associate the emptiness of an essential nature of nonentities with ‘the past.’ They do not associate the emptiness of an essential nature of nonentities with ‘the future.’ They do not associate the emptiness of an essential nature of nonentities with ‘the present.’
“They do not associate the applications of mindfulness with ‘the past.’ They do not associate the applications of mindfulness with ‘the future.’ They do not associate the applications of mindfulness with ‘the present.’ They do not associate the correct exertions with ‘the past.’ They do not associate the correct exertions with ‘the future.’ They do not associate the correct exertions with ‘the present.’ They do not associate the supports for miraculous ability with ‘the past.’ They do not associate the supports for miraculous ability with ‘the future.’ They do not associate the supports for miraculous ability with ‘the present.’ They do not associate the faculties with ‘the past.’ They do not associate the faculties with ‘the future.’ They do not associate the faculties with ‘the present.’ They do not associate the powers with ‘the past.’ They do not associate the powers with ‘the future.’ They do not associate the powers with ‘the present.’ They do not associate the branches of enlightenment with ‘the past.’ They do not associate the branches of enlightenment with ‘the future.’ They do not associate the branches of enlightenment with ‘the present.’ They do not associate the noble eightfold path with ‘the past.’ They do not associate the noble eightfold path with ‘the future.’ They do not associate the noble eightfold path with ‘the present.’
“They do not associate the truths of the noble ones with ‘the past.’ They do not associate the truths of the noble ones with ‘the future.’ They do not associate the truths of the noble ones with ‘the present.’ They do not associate the meditative concentrations with ‘the past.’ They do not associate the meditative concentrations with ‘the future.’ They do not associate the meditative concentrations with ‘the present.’ They do not associate the immeasurable attitudes with ‘the past.’ They do not associate the immeasurable attitudes with ‘the future.’ They do not associate the immeasurable attitudes with ‘the present.’ They do not associate the formless absorptions with ‘the past.’ They do not associate the formless absorptions with ‘the future.’ They do not associate the formless absorptions with ‘the present.’ They do not associate the eight liberations with ‘the past.’ They do not associate the eight liberations with ‘the future.’ They do not associate the eight liberations with ‘the present.’ They do not associate the nine serial steps of meditative absorption with ‘the past.’ They do not associate the nine serial steps of meditative absorption with ‘the future.’ They do not associate the nine serial steps of meditative absorption with ‘the present.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘the past.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘the future.’ They do not associate the emptiness, signlessness, and wishlessness gateways to liberation with ‘the present.’ They do not associate the extrasensory powers with ‘the past.’ They do not associate the extrasensory powers with ‘the future.’ They do not associate the extrasensory powers with ‘the present.’ They do not associate the meditative stabilities with ‘the past.’ They do not associate the meditative stabilities with ‘the future.’ They do not associate the meditative stabilities with ‘the present.’ They do not associate the dhāraṇī gateways with ‘the past.’ They do not associate the dhāraṇī gateways with ‘the future.’ They do not associate the dhāraṇī gateways with ‘the present.’ They do not associate the ten powers of the tathāgatas with ‘the past.’ They do not associate the ten powers of the tathāgatas with ‘the future.’ They do not associate the ten powers of the tathāgatas with ‘the present.’ They do not associate the four fearlessnesses with ‘the past.’ They do not associate the four fearlessnesses with ‘the future.’ They do not associate the four fearlessnesses with ‘the present.’ They do not associate the four kinds of exact knowledge with ‘the past.’ They do not associate the four kinds of exact knowledge with ‘the future.’ They do not associate the four kinds of exact knowledge with ‘the present.’ They do not associate great loving kindness with ‘the past.’ They do not associate great loving kindness with ‘the future.’ They do not associate great loving kindness with ‘the present.’ They do not associate great compassion with ‘the past.’ They do not associate great compassion with ‘the future.’ They do not associate great compassion with ‘the present.’ They do not associate the eighteen distinct qualities of the buddhas with ‘the past.’ They do not associate the eighteen distinct qualities of the buddhas with ‘the future.’ They do not associate the eighteen distinct qualities of the buddhas with ‘the present.’
“They do not associate the fruit of having entered the stream with ‘the past.’ They do not associate the fruit of having entered the stream with ‘the future.’ They do not associate the fruit of having entered the stream with ‘the present.’ They do not associate the fruit of once-returner with ‘the past.’ They do not associate the fruit of once-returner with ‘the future.’ They do not associate the fruit of once-returner with ‘the present.’ They do not associate the fruit of non-returner with ‘the past.’ They do not associate the fruit of non-returner with ‘the future.’ They do not associate the fruit of non-returner with ‘the present.’ They do not associate arhatship with ‘the past.’ They do not associate arhatship with ‘the future.’ They do not associate arhatship with ‘the present.’ They do not associate individual enlightenment with ‘the past.’ They do not associate individual enlightenment with ‘the future.’ They do not associate individual enlightenment with ‘the present.’ They do not associate the knowledge of the aspects of the path with ‘the past.’ They do not associate the knowledge of the aspects of the path with ‘the future.’ They do not associate the knowledge of the aspects of the path with ‘the present.’ They do not associate all-aspect omniscience with ‘the past.’ They do not associate all-aspect omniscience with ‘the future.’ They do not associate all-aspect omniscience with ‘the present.’
“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 being ‘stable’ or ‘unstable.’214 They do not associate feelings with being ‘stable’ or ‘unstable.’ They do not associate perceptions with being ‘stable’ or ‘unstable.’ They do not associate formative predispositions with being ‘stable’ or ‘unstable.’ They do not associate consciousness with being ‘stable’ or ‘unstable.’
“They do not associate the eyes with being ‘stable’ or ‘unstable.’ They do not associate the ears with being ‘stable’ or ‘unstable.’ They do not associate the nose with being ‘stable’ or ‘unstable.’ They do not associate the tongue with being ‘stable’ or ‘unstable.’ They do not associate the body with being ‘stable’ or ‘unstable.’ They do not associate the mental faculty with being ‘stable’ or ‘unstable.’ They do not associate sights with being ‘stable’ or ‘unstable.’ They do not associate sounds with being ‘stable’ or ‘unstable.’ They do not associate odors with being ‘stable’ or ‘unstable.’ They do not associate tastes with being ‘stable’ or ‘unstable.’ They do not associate tangibles with being ‘stable’ or ‘unstable.’ They do not associate mental phenomena with being ‘stable’ or ‘unstable.’ They do not associate visual consciousness with being ‘stable’ or ‘unstable.’ They do not associate auditory consciousness with being ‘stable’ or ‘unstable.’ They do not associate olfactory consciousness with being ‘stable’ or ‘unstable.’ They do not associate gustatory consciousness with being ‘stable’ or ‘unstable.’ They do not associate tactile consciousness with being ‘stable’ or ‘unstable.’ They do not associate mental consciousness with being ‘stable’ or ‘unstable.’
“They do not associate visually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate aurally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate nasally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate lingually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate corporeally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate mentally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by visually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by aurally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by nasally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by lingually compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by corporeally compounded sensory contact with being ‘stable’ or ‘unstable.’ They do not associate feelings conditioned by mentally compounded sensory contact with being ‘stable’ or ‘unstable.’
“They do not associate the earth element with being ‘stable’ or ‘unstable.’ They do not associate the water element with being ‘stable’ or ‘unstable.’ They do not associate the fire element with being ‘stable’ or ‘unstable.’ They do not associate the wind element with being ‘stable’ or ‘unstable.’ They do not associate the space element with being ‘stable’ or ‘unstable.’ They do not associate the consciousness element with being ‘stable’ or ‘unstable.’
“They do not associate ignorance with being ‘stable’ or ‘unstable.’ They do not associate formative predispositions with being ‘stable’ or ‘unstable.’ They do not associate consciousness with being ‘stable’ or ‘unstable.’ They do not associate name and form with being ‘stable’ or ‘unstable.’ They do not associate the six sense fields with being ‘stable’ or ‘unstable.’ They do not associate sensory contact with being ‘stable’ or ‘unstable.’ They do not associate sensation with being ‘stable’ or ‘unstable.’ They do not associate craving with being ‘stable’ or ‘unstable.’ They do not associate grasping with being ‘stable’ or ‘unstable.’ They do not associate the rebirth process with being ‘stable’ or ‘unstable.’ They do not associate birth with being ‘stable’ or ‘unstable.’ They do not associate aging and death with being ‘stable’ or ‘unstable.’
“They do not associate the perfection of generosity with being ‘stable’ or ‘unstable.’ They do not associate the perfection of ethical discipline with being ‘stable’ or ‘unstable.’ They do not associate the perfection of tolerance with being ‘stable’ or ‘unstable.’ They do not associate the perfection of perseverance with being ‘stable’ or ‘unstable.’ They do not associate the perfection of meditative concentration with being ‘stable’ or ‘unstable.’ They do not associate the perfection of wisdom with being ‘stable’ or ‘unstable.’
“They do not associate the emptiness of internal phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of external phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of external and internal phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of emptiness with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of great extent with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of ultimate reality with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of conditioned phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of unconditioned phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of the unlimited with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of that which has neither beginning nor end with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of nonexclusion with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of inherent nature with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of all phenomena with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of intrinsic defining characteristics with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of that which cannot be apprehended with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of nonentities with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of essential nature with being ‘stable’ or ‘unstable.’ They do not associate the emptiness of an essential nature of nonentities with being ‘stable’ or ‘unstable.’
“They do not associate the applications of mindfulness with being ‘stable’ or ‘unstable.’ They do not associate the correct exertions with being ‘stable’ or ‘unstable.’ They do not associate the supports for miraculous ability with being ‘stable’ or ‘unstable.’ They do not associate the faculties with being ‘stable’ or ‘unstable.’ They do not associate the powers with being ‘stable’ or ‘unstable.’ They do not associate the branches of enlightenment with being ‘stable’ or ‘unstable.’ They do not associate the noble eightfold path with being ‘stable’ or ‘unstable.’
“They do not associate the truths of the noble ones with being ‘stable’ or ‘unstable.’ They do not associate the meditative concentrations with being ‘stable’ or ‘unstable.’ They do not associate the immeasurable attitudes with being ‘stable’ or ‘unstable.’ They do not associate the formless absorptions with being ‘stable’ or ‘unstable.’ They do not associate the eight liberations with being ‘stable’ or ‘unstable.’ They do not associate the nine serial steps of meditative absorption with being ‘stable’ or ‘unstable.’ They do not associate emptiness with being ‘stable’ or ‘unstable.’ They do not associate signlessness with being ‘stable’ or ‘unstable.’ They do not associate wishlessness with being ‘stable’ or ‘unstable.’ They do not associate the extrasensory powers with being ‘stable’ or ‘unstable.’ They do not associate the meditative stabilities with being ‘stable’ or ‘unstable.’ They do not associate the dhāraṇī gateways with being ‘stable’ or the dhāraṇī gateways with ‘ceasing.’ They do not associate the ten powers of the tathāgatas with being ‘stable’ or ‘unstable.’ They do not associate the four fearlessnesses with being ‘stable’ or ‘unstable.’ They do not associate the four kinds of exact knowledge with being ‘stable’ or ‘unstable.’ They do not associate great loving kindness with being ‘stable’ or ‘unstable.’ They do not associate great compassion with being ‘stable’ or ‘unstable.’ They do not associate the eighteen distinct qualities of the buddhas with being ‘stable’ or ‘unstable.’
“They do not associate the fruit of having entered the stream with being ‘stable’ or ‘unstable.’ They do not associate the fruit of once-returner with being ‘stable’ or ‘unstable.’ They do not associate the fruit of non-returner with being ‘stable’ or ‘unstable.’ They do not associate arhatship with being ‘stable’ or ‘unstable.’ They do not associate individual enlightenment with being ‘stable’ or ‘unstable.’ “They do not associate the knowledge of the aspects of the path with being ‘stable’ or ‘unstable.’ They do not associate all-aspect omniscience with being ‘stable’ or ‘unstable.’
“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 neither associate physical forms with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate perceptions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate formative predispositions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’
“They neither associate the eyes with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the ears with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the nose with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the tongue with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the body with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the mental faculty with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate sights with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate sounds with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate odors with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate tastes with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate tangibles with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate mental phenomena with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate visual consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate auditory consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate olfactory consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate gustatory consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate tactile consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate mental consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’
“They neither associate visually compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate aurally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate nasally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate lingually compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate corporeally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate mentally compounded sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by visually compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by aurally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by nasally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by lingually compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by corporeally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate feelings conditioned by mentally compounded sensory contact with, nor disassociate them from, ‘existent’ or ‘nonexistent.’
“They neither associate the earth element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the water element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the fire element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the wind element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the space element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the consciousness element with, nor disassociate it from, ‘existent’ or ‘nonexistent.’
“They neither associate ignorance with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate formative predispositions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate consciousness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate name and form with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the six sense fields with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate sensory contact with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate sensation with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate craving with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate grasping with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the rebirth process with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate birth with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate aging and death with, nor disassociate them from, ‘existent’ or ‘nonexistent.’
“They neither associate the perfection of generosity with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of ethical discipline with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of tolerance with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of perseverance with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of meditative concentration with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the perfection of wisdom with, nor disassociate it from, ‘existent’ or ‘nonexistent.’
“They neither associate the emptiness of internal phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of external phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of emptiness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of great extent with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of ultimate reality with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of the unlimited with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of nonexclusion with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of inherent nature with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of all phenomena with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of nonentities with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of essential nature with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, ‘existent’ or ‘nonexistent.’
“They neither associate the applications of mindfulness with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the correct exertions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the supports for miraculous ability with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the faculties with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the powers with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the branches of enlightenment with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the noble eightfold path with, nor disassociate it from, ‘existent’ or ‘nonexistent.’
“They neither associate the truths of the noble ones with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the meditative concentrations with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the immeasurable attitudes with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the formless absorptions with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the eight liberations with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the emptiness, signlessness, and wishlessness gateways to liberation with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the extrasensory powers with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the meditative stabilities with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the dhāraṇī gateways with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the ten powers of the tathāgatas with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the four fearlessnesses with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate the four kinds of exact knowledge with, nor disassociate them from, ‘existent’ or ‘nonexistent.’ They neither associate great loving kindness with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate great compassion with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, ‘existent’ or ‘nonexistent.’
“They neither associate the fruit of having entered the stream with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the fruit of once-returner with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the fruit of non-returner with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate arhatship with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate individual enlightenment with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate the knowledge of the aspects of the path with, nor disassociate it from, ‘existent’ or ‘nonexistent.’ They neither associate all-aspect omniscience with, nor disassociate it from, ‘existent’ or ‘nonexistent.’
“When they practice the perfection of wisdom, they do not apprehend they ‘are practicing.’ They do not apprehend they ‘are not practicing.’ They do not apprehend they ‘are practicing when they practice and not practicing when they do not practice.’ They do not apprehend they ‘are neither practicing nor not practicing.’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.215
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not practice the perfection of wisdom for the sake of the perfection of generosity.
“They do not practice the perfection of wisdom for the sake of the perfection of ethical discipline. They do not practice the perfection of wisdom for the sake of the perfection of tolerance. They do not practice the perfection of wisdom for the sake of the perfection of perseverance. They do not practice the perfection of wisdom for the sake of the perfection of meditative concentration. They do not practice the perfection of wisdom for the sake of the perfection of wisdom.
“They do not practice the perfection of wisdom for the sake of the emptiness of internal phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of external phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of external and internal phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of emptiness. They do not practice the perfection of wisdom for the sake of the emptiness of great extent. They do not practice the perfection of wisdom for the sake of the emptiness of ultimate reality. They do not practice the perfection of wisdom for the sake of the emptiness of conditioned phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of unconditioned phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of the unlimited. They do not practice the perfection of wisdom for the sake of the emptiness of that which has neither beginning nor end. They do not practice the perfection of wisdom for the sake of the emptiness of nonexclusion. They do not practice the perfection of wisdom for the sake of the emptiness of inherent nature. They do not practice the perfection of wisdom for the sake of the emptiness of all phenomena. They do not practice the perfection of wisdom for the sake of the emptiness of intrinsic defining characteristics. They do not practice the perfection of wisdom for the sake of the emptiness of that which cannot be apprehended. They do not practice the perfection of wisdom for the sake of the emptiness of nonentities. They do not practice the perfection of wisdom for the sake of the emptiness of essential nature. They do not practice the perfection of wisdom for the sake of the emptiness of an essential nature of nonentities.
“They do not practice the perfection of wisdom for the sake of the emptiness of nonarising. They do not practice the perfection of wisdom for the sake of the emptiness of nonceasing.216
“They do not practice the perfection of wisdom for the sake of the level at which progress has become irreversible. They do not practice the perfection of wisdom for the maturation of beings. They do not practice the perfection of wisdom for the refining of the buddhafields.
“They do not practice the perfection of wisdom for the sake of the applications of mindfulness. They do not practice the perfection of wisdom for the sake of the correct exertions. They do not practice the perfection of wisdom for the sake of the supports for miraculous ability. They do not practice the perfection of wisdom for the sake of the faculties. They do not practice the perfection of wisdom for the sake of the powers. They do not practice the perfection of wisdom for the sake of the branches of enlightenment. They do not practice the perfection of wisdom for the sake of the noble eightfold path.
“They do not practice the perfection of wisdom for the sake of the truths of the noble ones. They do not practice the perfection of wisdom for the sake of the meditative concentrations. They do not practice the perfection of wisdom for the sake of the immeasurable attitudes. They do not practice the perfection of wisdom for the sake of the formless absorptions. They do not practice the perfection of wisdom for the sake of the eight liberations. They do not practice the perfection of wisdom for the sake of the nine serial steps of meditative absorption. They do not practice the perfection of wisdom for the sake of the emptiness, signlessness, and wishlessness gateways to liberation. They do not practice the perfection of wisdom for the sake of the extrasensory powers. They do not practice the perfection of wisdom for the sake of the meditative stabilities. They do not practice the perfection of wisdom for the sake of the dhāraṇī gateways.
“They do not practice the perfection of wisdom for the sake of the ten powers of the tathāgatas. They do not practice the perfection of wisdom for the sake of the four fearlessnesses. They do not practice the perfection of wisdom for the sake of the four kinds of exact knowledge. They do not practice the perfection of wisdom for the sake of great loving kindness. They do not practice the perfection of wisdom for the sake of great compassion. They do not practice the perfection of wisdom for the sake of the eighteen distinct qualities of the buddhas.
“They do not practice the perfection of wisdom for the sake of the real nature. They do not practice the perfection of wisdom for the sake of the realm of phenomena. They do not practice the perfection of wisdom for the sake of the very limit of reality.
“If you ask why, bodhisattva great beings who practice the perfection of wisdom do not discern differences, details, or distinctions with respect to anything at all. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.
“They do not practice the perfection of wisdom for the sake of divine clairvoyance. They do not practice the perfection of wisdom for the sake of divine clairaudience. They do not practice the perfection of wisdom for the sake of knowledge of the minds of others. They do not practice the perfection of wisdom for the sake of the recollection of past lives. They do not practice the perfection of wisdom for the sake of the different sorts217 of miraculous ability. They do not practice the perfection of wisdom for the sake of the knowledge that contaminants have ceased.
“If you ask why, it is because when they practice the perfection of wisdom they do not even see the perfection of wisdom itself, let alone a bodhisattva, so, however could they apprehend the extrasensory powers that know all218 in all their aspects? Śāradvatīputra, bodhisattva great beings who practice 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 think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā.’
“They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā.’ They do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā.’ And they do not think, ‘I, standing on the supports for miraculous ability, will serve, will respect, will honor, and will worship all the blessed lord buddhas, as many as there are, who are present in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā.’
“They do not think, ‘I will listen with my divine clairaudience to whatever teachings the blessed lord buddhas are giving. I will understand with my mind the minds of the beings in those world systems. I will recollect their past lives. I will see with my divine clairvoyance those beings as they die, take birth, and have been born.219 I will enable inestimable, countless beings to pass into final nirvāṇa!’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, even māras who seek to intrude and cause them disturbance find no opportunity. All mundane and supramundane activities, as many as there are, become harmonious spontaneously and without being falsely imagined.220 All mundane afflicted mental states that there are will also be dispelled.
“All the lord buddhas who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects221 that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness.