The Perfection of Wisdom in One Hundred Thousand Lines

Then as many Great Kings as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Śakras, mighty lords of the gods, as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Suyāma gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Saṃtuṣita⁶⁴⁸ gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Nirmāṇarati gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Paranirmitavaśavartin gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Mahābrahmā gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Ābhāsvara gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Śubhakṛtsna gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Vṛhatphala gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. And as many gods in the realms of the Śuddhāvāsa⁶⁴⁹ as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. Yet the radiance of the bodies of the gods of the Cāturmahārājika realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Trayastriṃśa realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Yāma realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Tuṣita realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Nirmāṇarati realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Paranirmitavaśavartin realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Mahābrahmā realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Ābhāsvara realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Śubhakṛtsna realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Vṛhatphala realm originating through the ripening of their past actions, and the radiance of the bodies of gods in the Śuddhāvāsa realms originating through the ripening of their past actions––all those radiances‍—did not approach a hundredth part, did not approach a thousandth part, did not approach a hundred thousandth part, did not approach even a hundred thousand ten million billionth part of the natural radiance of the Tathāgata; they did not stand up to any number, fraction, calculation, or example of it. All those radiances of the gods, originating through the ripening of their past actions, neither sparkled, nor gleamed, nor shone alongside the radiance of the Tathāgata’s body. The radiance of the Tathāgata’s body alone was the best among them. It was foremost. It was the greatest. It was superior. It was excellent. It was supreme. It was perfect. It was unsurpassed, and it was unexcelled.

Then Śakra, mighty lord of the gods, said to the venerable Subhūti, “Venerable monk Subhūti, the gods of the Cāturmahārājika realm, the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Ābhāsvara realm, the gods of the Śubhakṛtsna realm,⁶⁵⁰ and the gods in the Śuddhāvāsa realms, as many as there are, have come together wanting to hear the Dharma, in order to listen to specific instruction for coming to an authoritative conclusion about this exposition⁶⁵¹ of the perfection of wisdom. How then should bodhisattva great beings dwell in the perfection of wisdom? What is the bodhisattva great beings’ perfection of wisdom? How should bodhisattva great beings train in the perfection of wisdom?”

The venerable Subhūti then replied to Śakra, mighty lord of the gods, “Kauśika, you should therefore listen carefully and pay attention. Through the power of the Buddha, and through the blessing of the Buddha, I will explain to the bodhisattva great beings the perfection of wisdom, how bodhisattva great beings should dwell in and train in the perfection of wisdom, and that those gods who have not yet set their minds on unsurpassed, perfect, complete enlightenment should also set their minds on unsurpassed, perfect, complete enlightenment. As for those who have entered into perfect maturity,⁶⁵² they are not able to set their minds on unsurpassed, perfect, complete enlightenment. If you ask why, it is because a boundary to the continuum of saṃsāra has been demarcated by them. However, if they do set their minds on unsurpassed, perfect, complete enlightenment, I rejoice in them as well. Since attributes even more distinguished than the distinguished attributes are yet to be gained, I do not obstruct their virtues.⁶⁵³

“Kauśika, in this regard, you might ask, ‘What is this perfection of wisdom of bodhisattva great beings?’ Kauśika, here bodhisattva great beings who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to physical forms as impermanent. They should pay attention to physical forms as suffering. They should pay attention to physical forms as nonself. They should pay attention to physical forms as at peace. They should pay attention to physical forms as void. They should pay attention to physical forms as a disease. They should pay attention to physical forms as a pustule. They should pay attention to physical forms as a sharp pain. They should pay attention to physical forms as bad.⁶⁵⁴ They should pay attention to physical forms as a sickness. They should pay attention to physical forms as an enemy. They should pay attention to physical forms as prone to decay. They should pay attention to physical forms as disturbed.⁶⁵⁵ They should pay attention to physical forms as brittle.⁶⁵⁶ They should pay attention to physical forms as dangerous. They should pay attention to physical forms as a contagious disease.⁶⁵⁷ They should pay attention to physical forms as empty. They should pay attention to physical forms as not one’s own. They should pay attention to physical forms as unreliable. And they should pay attention to physical forms as an injury.⁶⁵⁸

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to feelings as impermanent. They should pay attention to feelings as suffering. They should pay attention to feelings as nonself. They should pay attention to feelings as at peace. They should pay attention to feelings as void. They should pay attention to feelings as a disease. They should pay attention to feelings as a pustule. They should pay attention to feelings as a sharp pain. They should pay attention to feelings as bad. They should pay attention to feelings as a sickness. They should pay attention to feelings as an enemy. They should pay attention to feelings as prone to decay. They should pay attention to feelings as disturbed. They should pay attention to feelings as brittle. They should pay attention to feelings as dangerous. They should pay attention to feelings as a contagious disease. They should pay attention to feelings as empty. They should pay attention to feelings as not one’s own. They should pay attention to feelings as unreliable. And they should pay attention to feelings as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to perceptions as impermanent. They should pay attention to perceptions as suffering. They should pay attention to perceptions as nonself. They should pay attention to perceptions as at peace. They should pay attention to perceptions as void. They should pay attention to perceptions as a disease. They should pay attention to perceptions as a pustule. They should pay attention to perceptions as a sharp pain. They should pay attention to perceptions as bad. They should pay attention to perceptions as a sickness. They should pay attention to perceptions as an enemy. They should pay attention to perceptions as prone to decay. They should pay attention to perceptions as disturbed. They should pay attention to perceptions as brittle. They should pay attention to perceptions as dangerous. They should pay attention to perceptions as a contagious disease. They should pay attention to perceptions as empty. They should pay attention to perceptions as not one’s own. They should pay attention to perceptions as unreliable. And they should pay attention to perceptions as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to formative predispositions as impermanent. They should pay attention to formative predispositions as suffering. They should pay attention to formative predispositions as nonself. They should pay attention to formative predispositions as at peace. They should pay attention to formative predispositions as void. They should pay attention to formative predispositions as a disease. They should pay attention to formative predispositions as a pustule. They should pay attention to formative predispositions as a sharp pain. They should pay attention to formative predispositions as bad. They should pay attention to formative predispositions as a sickness. They should pay attention to formative predispositions as an enemy. They should pay attention to formative predispositions as prone to decay. They should pay attention to formative predispositions as disturbed. They should pay attention to formative predispositions as brittle. They should pay attention to formative predispositions as dangerous. They should pay attention to formative predispositions as a contagious disease. They should pay attention to formative predispositions as empty. They should pay attention to formative predispositions as not one’s own. They should pay attention to formative predispositions as unreliable. And they should pay attention to formative predispositions as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to consciousness as impermanent. They should pay attention to consciousness as suffering. They should pay attention to consciousness as nonself. They should pay attention to consciousness as at peace. They should pay attention to consciousness as void. They should pay attention to consciousness as a disease. They should pay attention to consciousness as a pustule. They should pay attention to consciousness as a sharp pain. They should pay attention to consciousness as bad. They should pay attention to consciousness as a sickness. They should pay attention to consciousness as an enemy. They should pay attention to consciousness as prone to decay. They should pay attention to consciousness as disturbed. They should pay attention to consciousness as brittle. They should pay attention to consciousness as dangerous. They should pay attention to consciousness as a contagious disease. They should pay attention to consciousness as empty. They should pay attention to consciousness as not one’s own. They should pay attention to consciousness as unreliable. And they should pay attention to consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the eyes as impermanent. They should pay attention to the eyes as suffering. They should pay attention to the eyes as nonself. They should pay attention to the eyes as at peace. They should pay attention to the eyes as void. They should pay attention to the eyes as a disease. They should pay attention to the eyes as a pustule. They should pay attention to the eyes as a sharp pain. They should pay attention to the eyes as bad. They should pay attention to the eyes as a sickness. They should pay attention to the eyes as an enemy. They should pay attention to the eyes as prone to decay. They should pay attention to the eyes as disturbed. They should pay attention to the eyes as brittle. They should pay attention to the eyes as dangerous. They should pay attention to the eyes as a contagious disease. They should pay attention to the eyes as empty. They should pay attention to the eyes as not one’s own. They should pay attention to the eyes as unreliable. And they should pay attention to the eyes as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the ears as impermanent. They should pay attention to the ears as suffering. They should pay attention to the ears as nonself. They should pay attention to the ears as at peace. They should pay attention to the ears as void. They should pay attention to the ears as a disease. They should pay attention to the ears as a pustule. They should pay attention to the ears as a sharp pain. They should pay attention to the ears as bad. They should pay attention to the ears as a sickness. They should pay attention to the ears as an enemy. They should pay attention to the ears as prone to decay. They should pay attention to the ears as disturbed. They should pay attention to the ears as brittle. They should pay attention to the ears as dangerous. They should pay attention to the ears as a contagious disease. They should pay attention to the ears as empty. They should pay attention to the ears as not one’s own. They should pay attention to the ears as unreliable. And they should pay attention to the ears as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the nose as impermanent. They should pay attention to the nose as suffering. They should pay attention to the nose as nonself. They should pay attention to the nose as at peace. They should pay attention to the nose as void. They should pay attention to the nose as a disease. They should pay attention to the nose as a pustule. They should pay attention to the nose as a sharp pain. They should pay attention to the nose as bad. They should pay attention to the nose as a sickness. They should pay attention to the nose as an enemy. They should pay attention to the nose as prone to decay. They should pay attention to the nose as disturbed. They should pay attention to the nose as brittle. They should pay attention to the nose as dangerous. They should pay attention to the nose as a contagious disease. They should pay attention to the nose as empty. They should pay attention to the nose as not one’s own. They should pay attention to the nose as unreliable. And they should pay attention to the nose as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the tongue as impermanent. They should pay attention to the tongue as suffering. They should pay attention to the tongue as nonself. They should pay attention to the tongue as at peace. They should pay attention to the tongue as void. They should pay attention to the tongue as a disease. They should pay attention to the tongue as a pustule. They should pay attention to the tongue as a sharp pain. They should pay attention to the tongue as bad. They should pay attention to the tongue as a sickness. They should pay attention to the tongue as an enemy. They should pay attention to the tongue as prone to decay. They should pay attention to the tongue as disturbed. They should pay attention to the tongue as brittle. They should pay attention to the tongue as dangerous. They should pay attention to the tongue as a contagious disease. They should pay attention to the tongue as empty. They should pay attention to the tongue as not one’s own. They should pay attention to the tongue as unreliable. And they should pay attention to the tongue as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the body as impermanent. They should pay attention to the body as suffering. They should pay attention to the body as nonself. They should pay attention to the body as at peace. They should pay attention to the body as void. They should pay attention to the body as a disease. They should pay attention to the body as a pustule. They should pay attention to the body as a sharp pain. They should pay attention to the body as bad. They should pay attention to the body as a sickness. They should pay attention to the body as an enemy. They should pay attention to the body as prone to decay. They should pay attention to the body as disturbed. They should pay attention to the body as brittle. They should pay attention to the body as dangerous. They should pay attention to the body as a contagious disease. They should pay attention to the body as empty. They should pay attention to the body as not one’s own. They should pay attention to the body as unreliable. And they should pay attention to the body as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the mental faculty as impermanent. They should pay attention to the mental faculty as suffering. They should pay attention to the mental faculty as nonself. They should pay attention to the mental faculty as at peace. They should pay attention to the mental faculty as void. They should pay attention to the mental faculty as a disease. They should pay attention to the mental faculty as a pustule. They should pay attention to the mental faculty as a sharp pain. They should pay attention to the mental faculty as bad. They should pay attention to the mental faculty as a sickness. They should pay attention to the mental faculty as an enemy. They should pay attention to the mental faculty as prone to decay. They should pay attention to the mental faculty as disturbed. They should pay attention to the mental faculty as brittle. They should pay attention to the mental faculty as dangerous. They should pay attention to the mental faculty as a contagious disease. They should pay attention to the mental faculty as empty. They should pay attention to the mental faculty as not one’s own. They should pay attention to the mental faculty as unreliable. And they should pay attention to the mental faculty as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to sights as impermanent. They should pay attention to sights as suffering. They should pay attention to sights as nonself. They should pay attention to sights as at peace. They should pay attention to sights as void. They should pay attention to sights as a disease. They should pay attention to sights as a pustule. They should pay attention to sights as a sharp pain. They should pay attention to sights as bad. They should pay attention to sights as a sickness. They should pay attention to sights as an enemy. They should pay attention to sights as prone to decay. They should pay attention to sights as disturbed. They should pay attention to sights as brittle. They should pay attention to sights as dangerous. They should pay attention to sights as a contagious disease. They should pay attention to sights as empty. They should pay attention to sights as not one’s own. They should pay attention to sights as unreliable. And they should pay attention to sights as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to sounds as impermanent. They should pay attention to sounds as suffering. They should pay attention to sounds as nonself. They should pay attention to sounds as at peace. They should pay attention to sounds as void. They should pay attention to sounds as a disease. They should pay attention to sounds as a pustule. They should pay attention to sounds as a sharp pain. They should pay attention to sounds as bad. They should pay attention to sounds as a sickness. They should pay attention to sounds as an enemy. They should pay attention to sounds as prone to decay. They should pay attention to sounds as disturbed. They should pay attention to sounds as brittle. They should pay attention to sounds as dangerous. They should pay attention to sounds as a contagious disease. They should pay attention to sounds as empty. They should pay attention to sounds as not one’s own. They should pay attention to sounds as unreliable. And they should pay attention to sounds as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to odors as impermanent. They should pay attention to odors as suffering. They should pay attention to odors as nonself. They should pay attention to odors as at peace. They should pay attention to odors as void. They should pay attention to odors as a disease. They should pay attention to odors as a pustule. They should pay attention to odors as a sharp pain. They should pay attention to odors as bad. They should pay attention to odors as a sickness. They should pay attention to odors as an enemy. They should pay attention to odors as prone to decay. They should pay attention to odors as disturbed. They should pay attention to odors as brittle. They should pay attention to odors as dangerous. They should pay attention to odors as a contagious disease. They should pay attention to odors as empty. They should pay attention to odors as not one’s own. They should pay attention to odors as unreliable. And they should pay attention to odors as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to tastes as impermanent. They should pay attention to tastes as suffering. They should pay attention to tastes as nonself. They should pay attention to tastes as at peace. They should pay attention to tastes as void. They should pay attention to tastes as a disease. They should pay attention to tastes as a pustule. They should pay attention to tastes as a sharp pain. They should pay attention to tastes as bad. They should pay attention to tastes as a sickness. They should pay attention to tastes as an enemy. They should pay attention to tastes as prone to decay. They should pay attention to tastes as disturbed. They should pay attention to tastes as brittle. They should pay attention to tastes as dangerous. They should pay attention to tastes as a contagious disease. They should pay attention to tastes as empty. They should pay attention to tastes as not one’s own. They should pay attention to tastes as unreliable. And they should pay attention to tastes as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to tangibles as impermanent. They should pay attention to tangibles as suffering. They should pay attention to tangibles as nonself. They should pay attention to tangibles as at peace. They should pay attention to tangibles as void. They should pay attention to tangibles as a disease. They should pay attention to tangibles as a pustule. They should pay attention to tangibles as a sharp pain. They should pay attention to tangibles as bad. They should pay attention to tangibles as a sickness. They should pay attention to tangibles as an enemy. They should pay attention to tangibles as prone to decay. They should pay attention to tangibles as disturbed. They should pay attention to tangibles as brittle. They should pay attention to tangibles as dangerous. They should pay attention to tangibles as a contagious disease. They should pay attention to tangibles as empty. They should pay attention to tangibles as not one’s own. They should pay attention to tangibles as unreliable. And they should pay attention to tangibles as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to mental phenomena as impermanent. They should pay attention to mental phenomena as suffering. They should pay attention to mental phenomena as nonself. They should pay attention to mental phenomena as at peace. They should pay attention to mental phenomena as void. They should pay attention to mental phenomena as a disease. They should pay attention to mental phenomena as a pustule. They should pay attention to mental phenomena as a sharp pain. They should pay attention to mental phenomena as bad. They should pay attention to mental phenomena as a sickness. They should pay attention to mental phenomena as an enemy. They should pay attention to mental phenomena as prone to decay. They should pay attention to mental phenomena as disturbed. They should pay attention to mental phenomena as brittle. They should pay attention to mental phenomena as dangerous. They should pay attention to mental phenomena as a contagious disease. They should pay attention to mental phenomena as empty. They should pay attention to mental phenomena as not one’s own. They should pay attention to mental phenomena as unreliable. And they should pay attention to mental phenomena as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to visual consciousness as impermanent. They should pay attention to visual consciousness as suffering. They should pay attention to visual consciousness as nonself. They should pay attention to visual consciousness as at peace. They should pay attention to visual consciousness as void. They should pay attention to visual consciousness as a disease. They should pay attention to visual consciousness as a pustule. They should pay attention to visual consciousness as a sharp pain. They should pay attention to visual consciousness as bad. They should pay attention to visual consciousness as a sickness. They should pay attention to visual consciousness as an enemy. They should pay attention to visual consciousness as prone to decay. They should pay attention to visual consciousness as disturbed. They should pay attention to visual consciousness as brittle. They should pay attention to visual consciousness as dangerous. They should pay attention to visual consciousness as a contagious disease. They should pay attention to visual consciousness as empty. They should pay attention to visual consciousness as not one’s own. They should pay attention to visual consciousness as unreliable. And they should pay attention to visual consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to auditory consciousness as impermanent. They should pay attention to auditory consciousness as suffering. They should pay attention to auditory consciousness as nonself. They should pay attention to auditory consciousness as at peace. They should pay attention to auditory consciousness as void. They should pay attention to auditory consciousness as a disease. They should pay attention to auditory consciousness as a pustule. They should pay attention to auditory consciousness as a sharp pain. They should pay attention to auditory consciousness as bad. They should pay attention to auditory consciousness as a sickness. They should pay attention to auditory consciousness as an enemy. They should pay attention to auditory consciousness as prone to decay. They should pay attention to auditory consciousness as disturbed. They should pay attention to auditory consciousness as brittle. They should pay attention to auditory consciousness as dangerous. They should pay attention to auditory consciousness as a contagious disease. They should pay attention to auditory consciousness as empty. They should pay attention to auditory consciousness as not one’s own. They should pay attention to auditory consciousness as unreliable. And they should pay attention to auditory consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to olfactory consciousness as impermanent. They should pay attention to olfactory consciousness as suffering. They should pay attention to olfactory consciousness as nonself. They should pay attention to olfactory consciousness as at peace. They should pay attention to olfactory consciousness as void. They should pay attention to olfactory consciousness as a disease. They should pay attention to olfactory consciousness as a pustule. They should pay attention to olfactory consciousness as a sharp pain. They should pay attention to olfactory consciousness as bad. They should pay attention to olfactory consciousness as a sickness. They should pay attention to olfactory consciousness as an enemy. They should pay attention to olfactory consciousness as prone to decay. They should pay attention to olfactory consciousness as disturbed. They should pay attention to olfactory consciousness as brittle. They should pay attention to olfactory consciousness as dangerous. They should pay attention to olfactory consciousness as a contagious disease. They should pay attention to olfactory consciousness as empty. They should pay attention to olfactory consciousness as not one’s own. They should pay attention to olfactory consciousness as unreliable. And they should pay attention to olfactory consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to gustatory consciousness as impermanent. They should pay attention to gustatory consciousness as suffering. They should pay attention to gustatory consciousness as nonself. They should pay attention to gustatory consciousness as at peace. They should pay attention to gustatory consciousness as void. They should pay attention to gustatory consciousness as a disease. They should pay attention to gustatory consciousness as a pustule. They should pay attention to gustatory consciousness as a sharp pain. They should pay attention to gustatory consciousness as bad. They should pay attention to gustatory consciousness as a sickness. They should pay attention to gustatory consciousness as an enemy. They should pay attention to gustatory consciousness as prone to decay. They should pay attention to gustatory consciousness as disturbed. They should pay attention to gustatory consciousness as brittle. They should pay attention to gustatory consciousness as dangerous. They should pay attention to gustatory consciousness as a contagious disease. They should pay attention to gustatory consciousness as empty. They should pay attention to gustatory consciousness as not one’s own. They should pay attention to gustatory consciousness as unreliable. And they should pay attention to gustatory consciousness as an injury.

“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to tactile consciousness as impermanent. They should pay attention to tactile consciousness as suffering. They should pay attention to tactile consciousness as nonself. They should pay attention to tactile consciousness as at peace. They should pay attention to tactile consciousness as void. They should pay attention to tactile consciousness as a disease. They should pay attention to tactile consciousness as a pustule. They should pay attention to tactile consciousness as a sharp pain. They should pay attention to tactile consciousness as bad. They should pay attention to tactile consciousness as a sickness. They should pay attention to tactile consciousness as an enemy. They should pay attention to tactile consciousness as prone to decay. They should pay attention to tactile consciousness as disturbed. They should pay attention to tactile consciousness as brittle. They should pay attention to tactile consciousness as dangerous. They should pay attention to tactile consciousness as a contagious disease. They should pay attention to tactile consciousness as empty. They should pay attention to tactile consciousness as not one’s own. They should pay attention to tactile consciousness as unreliable. And they should pay attention to tactile consciousness as an injury.