“They should not, by way of apprehending anything, dwell on the notion that formative predispositions are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are void or not void; they should not, by way of apprehending anything, dwell on the notion that formative predispositions are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that formative predispositions have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that formative predispositions have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that consciousness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that consciousness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that consciousness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that consciousness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that consciousness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that consciousness is void or not void; they should not, by way of apprehending anything, dwell on the notion that consciousness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that consciousness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that consciousness has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that name and form are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that name and form are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that name and form are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that name and form are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that name and form are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that name and form are void or not void; they should not, by way of apprehending anything, dwell on the notion that name and form are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that name and form have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that name and form have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the six sense fields are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are void or not void; they should not, by way of apprehending anything, dwell on the notion that the six sense fields are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the six sense fields have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the six sense fields have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that sensory contact is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that sensory contact is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that sensory contact is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that sensory contact is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that sensory contact is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that sensory contact is void or not void; they should not, by way of apprehending anything, dwell on the notion that sensory contact is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that sensory contact has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that sensory contact has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that sensation is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that sensation is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that sensation is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that sensation is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that sensation is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that sensation is void or not void; they should not, by way of apprehending anything, dwell on the notion that sensation is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that sensation has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that sensation has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that craving is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that craving is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that craving is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that craving is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that craving is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that craving is void or not void; they should not, by way of apprehending anything, dwell on the notion that craving is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that craving has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that craving has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that grasping is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that grasping is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that grasping is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that grasping is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that grasping is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that grasping is void or not void; they should not, by way of apprehending anything, dwell on the notion that grasping is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that grasping has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that grasping has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the rebirth process is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is void or not void; they should not, by way of apprehending anything, dwell on the notion that the rebirth process is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the rebirth process has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the rebirth process has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that birth is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that birth is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that birth is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that birth is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that birth is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that birth is void or not void; they should not, by way of apprehending anything, dwell on the notion that birth is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that birth has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that birth has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that aging and death are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that aging and death are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that aging and death are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that aging and death are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that aging and death are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that aging and death are void or not void; they should not, by way of apprehending anything, dwell on the notion that aging and death are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that aging and death have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that aging and death have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of ethical discipline has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of tolerance has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of perseverance has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of meditative concentration has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is void or not void; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the perfection of wisdom has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the perfection of generosity has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of internal phenomena has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of external phenomena has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of external and internal phenomena has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of emptiness has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of great extent has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of ultimate reality has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of conditioned phenomena has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of unconditioned phenomena has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of the unlimited has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which has neither beginning nor end has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonexclusion has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of inherent nature has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of all phenomena has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of intrinsic defining characteristics has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of that which cannot be apprehended has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of nonentities has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of essential nature has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness of an essential nature of nonentities has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are void or not void; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the applications of mindfulness have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the correct exertions are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are void or not void; they should not, by way of apprehending anything, dwell on the notion that the correct exertions are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the correct exertions have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the correct exertions have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are void or not void; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the supports for miraculous ability have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the faculties are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the faculties are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the faculties are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the faculties are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the faculties are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the faculties are void or not void; they should not, by way of apprehending anything, dwell on the notion that the faculties are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the faculties have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the faculties have wishes or do not have wishes.