“Moreover, Kauśika, sights are empty of sights, sounds are empty of sounds, odors are empty of odors, tastes are empty of tastes, tangibles are empty of tangibles, and mental phenomena are empty of mental phenomena. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of sights, the emptiness of sounds, the emptiness of odors, the emptiness of tastes, the emptiness of tangibles, and the emptiness of mental phenomena, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, visual consciousness is empty of visual consciousness, auditory consciousness is empty of auditory consciousness, olfactory consciousness is empty of olfactory consciousness, gustatory consciousness is empty of gustatory consciousness, tactile consciousness is empty of tactile consciousness, and mental consciousness is empty of mental consciousness. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of visual consciousness, the emptiness of auditory consciousness, the emptiness of olfactory consciousness, the emptiness of gustatory consciousness, the emptiness of tactile consciousness, and the emptiness of mental consciousness, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, visually compounded sensory contact is empty of visually compounded sensory contact, aurally compounded sensory contact is empty of aurally compounded sensory contact, nasally compounded sensory contact is empty of nasally compounded sensory contact, lingually compounded sensory contact is empty of lingually compounded sensory contact, corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and mentally compounded sensory contact is empty of mentally compounded sensory contact. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of visually compounded sensory contact, the emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of feelings conditioned by visually compounded sensory contact, the emptiness of feelings conditioned by aurally compounded sensory contact, the emptiness of feelings conditioned by nasally compounded sensory contact, the emptiness of feelings conditioned by lingually compounded sensory contact, the emptiness of feelings conditioned by corporeally compounded sensory contact, and the emptiness of feelings conditioned by mentally compounded sensory contact, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, the earth element is empty of the earth element, the water element is empty of the water element, the fire element is empty of the fire element, the wind element is empty of the wind element, the space element is empty of the space element, and the consciousness element is empty of the consciousness element. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the earth element, the emptiness of the water element, the emptiness of the fire element, the emptiness of the wind element, the emptiness of the space element, and the emptiness of the consciousness element, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, ignorance is empty of ignorance, formative predispositions are empty of formative predispositions, consciousness is empty of consciousness, name and form are empty of name and form, the six sense fields are empty of the six sense fields, sensory contact is empty of sensory contact, sensation is empty of sensation, craving is empty of craving, grasping is empty of grasping, the rebirth process is empty of the rebirth process, birth is empty of birth, and aging and death are empty of aging and death. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of ignorance, the emptiness of formative predispositions, the emptiness of consciousness, the emptiness of name and form, the emptiness of the six sense fields, the emptiness of sensory contact, the emptiness of sensation, the emptiness of craving, the emptiness of grasping, the emptiness of the rebirth process, the emptiness of birth, and the emptiness of aging and death, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.660
“Moreover, Kauśika, the perfection of generosity is empty of the perfection of generosity, the perfection of ethical discipline is empty of the perfection of ethical discipline, the perfection of tolerance is empty of the perfection of tolerance, the perfection of perseverance is empty of the perfection of perseverance, the perfection of meditative concentration is empty of the perfection of meditative concentration, and the perfection of wisdom is empty of the perfection of wisdom. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the perfection of generosity, the emptiness of the perfection of ethical discipline, the emptiness of the perfection of tolerance, the emptiness of the perfection of perseverance, the emptiness of the perfection of meditative concentration, and the emptiness of the perfection of wisdom, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, the emptiness of internal phenomena is empty of the emptiness of internal phenomena, the emptiness of external phenomena is empty of the emptiness of external phenomena, the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, the emptiness of emptiness is empty of the emptiness of emptiness, the emptiness of great extent is empty of the emptiness of great extent, the emptiness of ultimate reality is empty of the emptiness of ultimate reality, the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, the emptiness of the unlimited is empty of the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion is empty of the emptiness of nonexclusion, the emptiness of inherent nature is empty of the emptiness of inherent nature, the emptiness of all phenomena is empty of the emptiness of all phenomena, the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, the emptiness of nonentities is empty of the emptiness of nonentities, the emptiness of essential nature is empty of the emptiness of essential nature, and the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the emptiness of internal phenomena, the emptiness of the emptiness of external phenomena, the emptiness of the emptiness of external and internal phenomena, the emptiness of the emptiness of emptiness, the emptiness of the emptiness of great extent, the emptiness of the emptiness of ultimate reality, the emptiness of the emptiness of conditioned phenomena, the emptiness of the emptiness of unconditioned phenomena, the emptiness of the emptiness of the unlimited, the emptiness of the emptiness of that which has neither beginning nor end, the emptiness of the emptiness of nonexclusion, the emptiness of the emptiness of inherent nature, the emptiness of the emptiness of all phenomena, the emptiness of the emptiness of intrinsic defining characteristics, the emptiness of the emptiness of that which cannot be apprehended, the emptiness of the emptiness of nonentities, the emptiness of the emptiness of essential nature, and the emptiness of the emptiness of an essential nature of nonentities, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, the applications of mindfulness are empty of the applications of mindfulness, the correct exertions are empty of the correct exertions, the supports for miraculous ability are empty of the supports for miraculous ability, the faculties are empty of the faculties, the powers are empty of the powers, the branches of enlightenment are empty of the branches of enlightenment, and the noble eightfold path is empty of the noble eightfold path. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the applications of mindfulness, the emptiness of the correct exertions, the emptiness of the supports for miraculous ability, the emptiness of the faculties, the emptiness of the powers, the emptiness of the branches of enlightenment, and the emptiness of the noble eightfold path, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Kauśika, the truths of the noble ones are empty of the truths of the noble ones, the meditative concentrations are empty of the meditative concentrations, the immeasurable attitudes are empty of the immeasurable attitudes, the formless absorptions are empty of the formless absorptions, the liberations are empty of the liberations, the serial steps of meditative absorption are empty of the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are empty of the extrasensory powers, the meditative stabilities are empty of the meditative stabilities, the dhāraṇī gateways are empty of the dhāraṇī gateways, the powers of the tathāgatas are empty of the powers of the tathāgatas, the fearlessnesses are empty of the fearlessnesses, the kinds of exact knowledge are empty of the kinds of exact knowledge, great loving kindness is empty of great loving kindness, great compassion is empty of great compassion, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the truths of the noble ones, the emptiness of the meditative concentrations, the emptiness of the immeasurable attitudes, the emptiness of the formless absorptions, the emptiness of the liberations, the emptiness of the serial steps of meditative absorption, the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation, the emptiness of the extrasensory powers, the emptiness of the meditative stabilities, the emptiness of the dhāraṇī gateways, the emptiness of the powers of the tathāgatas, the emptiness of the fearlessnesses, the emptiness of the kinds of exact knowledge, the emptiness of great loving kindness, the emptiness of great compassion, and the emptiness of the distinct qualities of the buddhas, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, the vehicle of the śrāvakas is empty of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas is empty of the vehicle of the pratyekabuddhas, and the vehicle of the buddhas is empty of the vehicle of the buddhas. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the vehicle of the śrāvakas, the emptiness of the vehicle of the pratyekabuddhas, and the emptiness of the vehicle of the buddhas, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, a śrāvaka is empty of a śrāvaka, a pratyekabuddha is empty of a pratyekabuddha, and a buddha is empty of a buddha. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of a śrāvaka, the emptiness of a pratyekabuddha, and the emptiness of a buddha, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, the fruit of having entered the stream is empty of the fruit of having entered the stream, the fruit of once-returner is empty of the fruit of once-returner, the fruit of non-returner is empty of the fruit of non-returner, arhatship is empty of arhatship, individual enlightenment is empty of individual enlightenment, the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and all-aspect omniscience is empty of all-aspect omniscience. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the fruit of having entered the stream, the emptiness of the fruit of once-returner, the emptiness of the fruit of non-returner, the emptiness of arhatship, the emptiness of individual enlightenment, the emptiness of the knowledge of the aspects of the path, and the emptiness of all-aspect omniscience, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.”
Then Śakra, mighty lord of the gods, asked the elder Subhūti, “Venerable monk Subhūti, how should bodhisattva great beings not dwell in the perfection of wisdom?”
“Kauśika,” replied Subhūti, “here, when bodhisattva great beings practice the perfection of wisdom, they should not, by way of apprehending anything, dwell in physical forms. They should not, by way of apprehending anything, dwell in feelings; they should not, by way of apprehending anything, dwell in perceptions; they should not, by way of apprehending anything, dwell in formative predispositions; and they should not, by way of apprehending anything, dwell in consciousness. They should not, by way of apprehending anything, dwell in the eyes; they should not, by way of apprehending anything, dwell in the ears; they should not, by way of apprehending anything, dwell in the nose; they should not, by way of apprehending anything, dwell in the tongue; they should not, by way of apprehending anything, dwell in the body; and they should not, by way of apprehending anything, dwell in the mental faculty. They should not, by way of apprehending anything, dwell in sights; they should not, by way of apprehending anything, dwell in sounds; they should not, by way of apprehending anything, dwell in odors; they should not, by way of apprehending anything, dwell in tastes; they should not, by way of apprehending anything, dwell in tangibles; and they should not, by way of apprehending anything, dwell in mental phenomena. They should not, by way of apprehending anything, dwell in visual consciousness; they should not, by way of apprehending anything, dwell in auditory consciousness; they should not, by way of apprehending anything, dwell in olfactory consciousness; they should not, by way of apprehending anything, dwell in gustatory consciousness; they should not, by way of apprehending anything, dwell in tactile consciousness; and they should not, by way of apprehending anything, dwell in mental consciousness. They should not, by way of apprehending anything, dwell in visually compounded sensory contact; they should not, by way of apprehending anything, dwell in aurally compounded sensory contact; they should not, by way of apprehending anything, dwell in nasally compounded sensory contact; they should not, by way of apprehending anything, dwell in lingually compounded sensory contact; they should not, by way of apprehending anything, dwell in corporeally compounded sensory contact; and they should not, by way of apprehending anything, dwell in mentally compounded sensory contact. They should not, by way of apprehending anything, dwell in feelings conditioned by visually compounded sensory contact; they should not, by way of apprehending anything, dwell in feelings conditioned by aurally compounded sensory contact; they should not, by way of apprehending anything, dwell in feelings conditioned by nasally compounded sensory contact; they should not, by way of apprehending anything, dwell in feelings conditioned by lingually compounded sensory contact; they should not, by way of apprehending anything, dwell in feelings conditioned by corporeally compounded sensory contact; and they should not, by way of apprehending anything, dwell in feelings conditioned by mentally compounded sensory contact. They should not, by way of apprehending anything, dwell in the earth element; they should not, by way of apprehending anything, dwell in the water element; they should not, by way of apprehending anything, dwell in the fire element; they should not, by way of apprehending anything, dwell in the wind element; they should not, by way of apprehending anything, dwell in the space element; and they should not, by way of apprehending anything, dwell in the consciousness element. They should not, by way of apprehending anything, dwell in ignorance; they should not, by way of apprehending anything, dwell in formative predispositions; they should not, by way of apprehending anything, dwell in consciousness; they should not, by way of apprehending anything, dwell in name and form; they should not, by way of apprehending anything, dwell in the six sense fields; they should not, by way of apprehending anything, dwell in sensory contact; they should not, by way of apprehending anything, dwell in sensation; they should not, by way of apprehending anything, dwell in craving; they should not, by way of apprehending anything, dwell in grasping; they should not, by way of apprehending anything, dwell in the rebirth process; they should not, by way of apprehending anything, dwell in birth; and they should not, by way of apprehending anything, dwell in aging and death. They should not, by way of apprehending anything, dwell in the perfection of generosity; they should not, by way of apprehending anything, dwell in the perfection of ethical discipline; they should not, by way of apprehending anything, dwell in the perfection of tolerance; they should not, by way of apprehending anything, dwell in the perfection of perseverance; they should not, by way of apprehending anything, dwell in the perfection of meditative concentration; and they should not, by way of apprehending anything, dwell in the perfection of wisdom. They should not, by way of apprehending anything, dwell in the emptiness of internal phenomena; they should not, by way of apprehending anything, dwell in the emptiness of external phenomena; they should not, by way of apprehending anything, dwell in the emptiness of external and internal phenomena; they should not, by way of apprehending anything, dwell in the emptiness of emptiness; they should not, by way of apprehending anything, dwell in the emptiness of great extent; they should not, by way of apprehending anything, dwell in the emptiness of ultimate reality; they should not, by way of apprehending anything, dwell in the emptiness of conditioned phenomena; they should not, by way of apprehending anything, dwell in the emptiness of unconditioned phenomena; they should not, by way of apprehending anything, dwell in the emptiness of the unlimited; they should not, by way of apprehending anything, dwell in the emptiness of that which has neither beginning nor end; they should not, by way of apprehending anything, dwell in the emptiness of nonexclusion; they should not, by way of apprehending anything, dwell in the emptiness of inherent nature; they should not, by way of apprehending anything, dwell in the emptiness of all phenomena; they should not, by way of apprehending anything, dwell in the emptiness of intrinsic defining characteristics; they should not, by way of apprehending anything, dwell in the emptiness of that which cannot be apprehended; they should not, by way of apprehending anything, dwell in the emptiness of nonentities; they should not, by way of apprehending anything, dwell in the emptiness of essential nature; and they should not, by way of apprehending anything, dwell in the emptiness of an essential nature of nonentities. They should not, by way of apprehending anything, dwell in the applications of mindfulness; they should not, by way of apprehending anything, dwell in the correct exertions; they should not, by way of apprehending anything, dwell in the supports for miraculous ability; they should not, by way of apprehending anything, dwell in the faculties; they should not, by way of apprehending anything, dwell in the powers; they should not, by way of apprehending anything, dwell in the branches of enlightenment; and they should not, by way of apprehending anything, dwell in the noble eightfold path. They should not, by way of apprehending anything, dwell in the truths of the noble ones; they should not, by way of apprehending anything, dwell in the meditative concentrations; they should not, by way of apprehending anything, dwell in the immeasurable attitudes; they should not, by way of apprehending anything, dwell in the formless absorptions; they should not, by way of apprehending anything, dwell in the liberations; they should not, by way of apprehending anything, dwell in the serial steps of meditative absorption; they should not, by way of apprehending anything, dwell in the emptiness, signlessness, and wishlessness gateways to liberation; they should not, by way of apprehending anything, dwell in the extrasensory powers; they should not, by way of apprehending anything, dwell in the meditative stabilities; and they should not, by way of apprehending anything, dwell in the dhāraṇī gateways. They should not, by way of apprehending anything, dwell in the powers of the tathāgatas; they should not, by way of apprehending anything, dwell in the fearlessnesses; they should not, by way of apprehending anything, dwell in the kinds of exact knowledge; they should not, by way of apprehending anything, dwell in great loving kindness; they should not, by way of apprehending anything, dwell in great compassion; and they should not, by way of apprehending anything, dwell in the distinct qualities of the buddhas. They should not, by way of apprehending anything, dwell in the vehicle of the śrāvakas; they should not, by way of apprehending anything, dwell in the vehicle of the pratyekabuddhas; and they should not, by way of apprehending anything, dwell in the vehicle of the buddhas. They should not, by way of apprehending anything, dwell in the fruit of having entered the stream; they should not, by way of apprehending anything, dwell in the fruit of once-returner; they should not, by way of apprehending anything, dwell in the fruit of non-returner; they should not, by way of apprehending anything, dwell in arhatship; they should not, by way of apprehending anything, dwell in individual enlightenment; and they should not, by way of apprehending anything, dwell in buddhahood. They should not, by way of apprehending anything, dwell in knowledge of all the dharmas; they should not, by way of apprehending anything, dwell in the knowledge of the aspects of the path; and they should not, by way of apprehending anything, dwell in all-aspect omniscience.
“Kauśika,” replied Subhūti, “here, when bodhisattva great beings practice the perfection of wisdom, they should not, by way of apprehending anything, dwell on the notion of physical forms; they should not, by way of apprehending anything, dwell on the notion of feelings; they should not, by way of apprehending anything, dwell on the notion of perceptions; they should not, by way of apprehending anything, dwell on the notion of formative predispositions; and they should not, by way of apprehending anything, dwell on the notion of consciousness. They should not, by way of apprehending anything, dwell on the notion of the eyes; they should not, by way of apprehending anything, dwell on the notion of the ears; they should not, by way of apprehending anything, dwell on the notion of the nose; they should not, by way of apprehending anything, dwell on the notion of the tongue; they should not, by way of apprehending anything, dwell on the notion of the body; and they should not, by way of apprehending anything, dwell on the notion of the mental faculty. They should not, by way of apprehending anything, dwell on the notion of sights; they should not, by way of apprehending anything, dwell on the notion of sounds; they should not, by way of apprehending anything, dwell on the notion of odors; they should not, by way of apprehending anything, dwell on the notion of tastes; they should not, by way of apprehending anything, dwell on the notion of tangibles; and they should not, by way of apprehending anything, dwell on the notion of mental phenomena. They should not, by way of apprehending anything, dwell on the notion of visual consciousness; they should not, by way of apprehending anything, dwell on the notion of auditory consciousness; they should not, by way of apprehending anything, dwell on the notion of olfactory consciousness; they should not, by way of apprehending anything, dwell on the notion of gustatory consciousness; they should not, by way of apprehending anything, dwell on the notion of tactile consciousness; and they should not, by way of apprehending anything, dwell on the notion of mental consciousness. They should not, by way of apprehending anything, dwell on the notion of visually compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of aurally compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of nasally compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of lingually compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of corporeally compounded sensory contact; and they should not, by way of apprehending anything, dwell on the notion of mentally compounded sensory contact. They should not, by way of apprehending anything, dwell on the notion of feelings conditioned by visually compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of feelings conditioned by aurally compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of feelings conditioned by nasally compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of feelings conditioned by lingually compounded sensory contact; they should not, by way of apprehending anything, dwell on the notion of feelings conditioned by corporeally compounded sensory contact; and they should not, by way of apprehending anything, dwell on the notion of feelings conditioned by mentally compounded sensory contact. They should not, by way of apprehending anything, dwell on the notion of the earth element; they should not, by way of apprehending anything, dwell on the notion of the water element; they should not, by way of apprehending anything, dwell on the notion of the fire element; they should not, by way of apprehending anything, dwell on the notion of the wind element; they should not, by way of apprehending anything, dwell on the notion of the space element; and they should not, by way of apprehending anything, dwell on the notion of the consciousness element. They should not, by way of apprehending anything, dwell on the notion of ignorance; they should not, by way of apprehending anything, dwell on the notion of formative predispositions; they should not, by way of apprehending anything, dwell on the notion of consciousness; they should not, by way of apprehending anything, dwell on the notion of name and form; they should not, by way of apprehending anything, dwell on the notion of the six sense fields; they should not, by way of apprehending anything, dwell on the notion of sensory contact; they should not, by way of apprehending anything, dwell on the notion of sensation; they should not, by way of apprehending anything, dwell on the notion of craving; they should not, by way of apprehending anything, dwell on the notion of grasping; they should not, by way of apprehending anything, dwell on the notion of the rebirth process; they should not, by way of apprehending anything, dwell on the notion of birth; and they should not, by way of apprehending anything, dwell on the notion of aging and death. They should not, by way of apprehending anything, dwell on the notion of the perfection of generosity; they should not, by way of apprehending anything, dwell on the notion of the perfection of ethical discipline; they should not, by way of apprehending anything, dwell on the notion of the perfection of tolerance; they should not, by way of apprehending anything, dwell on the notion of the perfection of perseverance; they should not, by way of apprehending anything, dwell on the notion of the perfection of meditative concentration; and they should not, by way of apprehending anything, dwell on the notion of the perfection of wisdom. They should not, by way of apprehending anything, dwell on the notion of the emptiness of internal phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of external phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of external and internal phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of emptiness; they should not, by way of apprehending anything, dwell on the notion of the emptiness of great extent; they should not, by way of apprehending anything, dwell on the notion of the emptiness of ultimate reality; they should not, by way of apprehending anything, dwell on the notion of the emptiness of conditioned phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of unconditioned phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of the unlimited; they should not, by way of apprehending anything, dwell on the notion of the emptiness of that which has neither beginning nor end; they should not, by way of apprehending anything, dwell on the notion of the emptiness of nonexclusion; they should not, by way of apprehending anything, dwell on the notion of the emptiness of inherent nature; they should not, by way of apprehending anything, dwell on the notion of the emptiness of all phenomena; they should not, by way of apprehending anything, dwell on the notion of the emptiness of intrinsic defining characteristics; they should not, by way of apprehending anything, dwell on the notion of the emptiness of that which cannot be apprehended; they should not, by way of apprehending anything, dwell on the notion of the emptiness of nonentities; they should not, by way of apprehending anything, dwell on the notion of the emptiness of essential nature; and they should not, by way of apprehending anything, dwell on the notion of the emptiness of an essential nature of nonentities. They should not, by way of apprehending anything, dwell on the notion of the applications of mindfulness; they should not, by way of apprehending anything, dwell on the notion of the correct exertions; they should not, by way of apprehending anything, dwell on the notion of the supports for miraculous ability; they should not, by way of apprehending anything, dwell on the notion of the faculties; they should not, by way of apprehending anything, dwell on the notion of the powers; they should not, by way of apprehending anything, dwell on the notion of the branches of enlightenment; and they should not, by way of apprehending anything, dwell on the notion of the noble eightfold path. They should not, by way of apprehending anything, dwell on the notion of the truths of the noble ones; they should not, by way of apprehending anything, dwell on the notion of the meditative concentrations; they should not, by way of apprehending anything, dwell on the notion of the immeasurable attitudes; they should not, by way of apprehending anything, dwell on the notion of the formless absorptions; they should not, by way of apprehending anything, dwell on the notion of the liberations; they should not, by way of apprehending anything, dwell on the notion of the serial steps of meditative absorption; they should not, by way of apprehending anything, dwell on the notion of the emptiness, signlessness, and wishlessness gateways to liberation; they should not, by way of apprehending anything, dwell on the notion of the extrasensory powers; they should not, by way of apprehending anything, dwell on the notion of the meditative stabilities; and they should not, by way of apprehending anything, dwell on the notion of the dhāraṇī gateways. They should not, by way of apprehending anything, dwell on the notion of the powers of the tathāgatas; they should not, by way of apprehending anything, dwell on the notion of the fearlessnesses; they should not, by way of apprehending anything, dwell on the notion of the kinds of exact knowledge; they should not, by way of apprehending anything, dwell on the notion of great loving kindness; they should not, by way of apprehending anything, dwell on the notion of great compassion; and they should not, by way of apprehending anything, dwell on the notion of the distinct qualities of the buddhas. They should not, by way of apprehending anything, dwell on the notion of the fruit of having entered the stream; they should not, by way of apprehending anything, dwell on the notion of the fruit of once-returner; they should not, by way of apprehending anything, dwell on the notion of the fruit of non-returner; they should not, by way of apprehending anything, dwell on the notion of arhatship; they should not, by way of apprehending anything, dwell on the notion of individual enlightenment; they should not, by way of apprehending anything, dwell on the notion of the knowledge of the aspects of the path; and they should not, by way of apprehending anything, dwell on the notion of all-aspect omniscience.
“They should not, by way of apprehending anything, dwell on the notion that physical forms are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that physical forms are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that physical forms are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that physical forms are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that physical forms are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that physical forms are void or not void; they should not, by way of apprehending anything, dwell on the notion that physical forms are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that physical forms have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that physical forms have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that feelings are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that feelings are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that feelings are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that feelings are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that feelings are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that feelings are void or not void; they should not, by way of apprehending anything, dwell on the notion that feelings are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that feelings have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that feelings have wishes or do not have wishes.