The Perfection of Wisdom in One Hundred Thousand Lines

The gods then thought, “In what possible form should we accept those who hear the Dharma from the elder Subhūti to be?”

Then the venerable Subhūti, knowing in his mind the mental questioning of those gods, said to those gods, “Gods, you should accept that my Dharma teaching is like an illusion, and, gods, that those who listen to the Dharma from me are also like an illusion. Gods, you should take my Dharma teaching as like a magical display, and, gods, you should accept that those who listen to the Dharma from me are also like a magical display. They do not hear anything at all, nor do they actualize anything at all.”

The gods then asked the venerable Subhūti, “Venerable monk Subhūti, are those beings like an illusion, and are those who listen to the Dharma like an illusion? Are those beings like a magical display, and are those who listen to the Dharma like a magical display?”

“It is so, gods, it is so,” replied Subhūti. “Those beings are like an illusion, and those who listen to the Dharma are also like an illusion. Those beings are like a magical display, and those who listen to the Dharma are also like a magical display. Those beings, gods, are like a dream, and those beings, gods, are like an illusion.

“Physical forms, gods, are also like a dream, like an illusion. Feelings, gods, are also like a dream, like an illusion. Perceptions, gods, are also like a dream, like an illusion. Formative predispositions, gods, are also like a dream, like an illusion. And consciousness, gods, is also like a dream, like an illusion. The eyes, gods, are also like a dream, like an illusion. The ears are also like a dream, like an illusion. The nose is also like a dream, like an illusion. The tongue is also like a dream, like an illusion. The body is also like a dream, like an illusion. And the mental faculty is also like a dream, like an illusion. Sights are like a dream, like an illusion. Sounds are like a dream, like an illusion. Odors are like a dream, like an illusion. Smells are like a dream, like an illusion. Tangibles are like a dream, like an illusion. And mental phenomena are like a dream, like an illusion. Visual consciousness is also like a dream, like an illusion. Auditory consciousness is also like a dream, like an illusion. Olfactory consciousness is also like a dream, like an illusion. Gustatory consciousness is also like a dream, like an illusion. Tactile consciousness is also like a dream, like an illusion. And mental consciousness is also like a dream, like an illusion. Visually compounded sensory contact is also like a dream, like an illusion. Aurally compounded sensory contact is also like a dream, like an illusion. Nasally compounded sensory contact is also like a dream, like an illusion. Lingually compounded sensory contact is also like a dream, like an illusion. Corporeally compounded sensory contact is also like a dream, like an illusion. And mentally compounded sensory contact is also like a dream, like an illusion. Feelings conditioned by visually compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by aurally compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by nasally compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by lingually compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by corporeally compounded sensory contact are also like a dream, like an illusion. And feelings conditioned by mentally compounded sensory contact, are also like a dream, like an illusion.

“The earth element is also like a dream, like an illusion. The water element is also like a dream, like an illusion. The fire element is also like a dream, like an illusion. The wind element is also like a dream, like an illusion. The space element is also like a dream, like an illusion. And the consciousness element is also like a dream, like an illusion.

“Ignorance is also like a dream, like an illusion. Formative predispositions are also like a dream, like an illusion. Consciousness is also like a dream, like an illusion. Name and form are also like a dream, like an illusion. The six sense fields are also like a dream, like an illusion. Sensory contact is also like a dream, like an illusion. Sensation is also like a dream, like an illusion. Craving is also like a dream, like an illusion. Grasping is also like a dream, like an illusion. The rebirth process is also like a dream, like an illusion. Birth is also like a dream, like an illusion. And aging and death are also like a dream, like an illusion.

“The perfection of generosity is also like a dream, like an illusion. The perfection of ethical discipline is also like a dream, like an illusion. The perfection of tolerance is also like a dream, like an illusion. The perfection of perseverance is also like a dream, like an illusion. The perfection of meditative concentration is also like a dream, like an illusion. And the perfection of wisdom is also like a dream, like an illusion.

“The emptiness of internal phenomena is also like a dream, like an illusion. The emptiness of external phenomena is also like a dream, like an illusion. The emptiness of external and internal phenomena is also like a dream, like an illusion. The emptiness of emptiness is also like a dream, like an illusion. The emptiness of great extent is also like a dream, like an illusion. The emptiness of ultimate reality is also like a dream, like an illusion. The emptiness of conditioned phenomena is also like a dream, like an illusion. The emptiness of unconditioned phenomena is also like a dream, like an illusion. The emptiness of the unlimited is also like a dream, like an illusion. The emptiness of that which has neither beginning nor end is also like a dream, like an illusion. The emptiness of nonexclusion is also like a dream, like an illusion. The emptiness of inherent nature is also like a dream, like an illusion. The emptiness of all phenomena is also like a dream, like an illusion. The emptiness of intrinsic defining characteristics is also like a dream, like an illusion. The emptiness of that which cannot be apprehended is also like a dream, like an illusion. The emptiness of nonentities is also like a dream, like an illusion. The emptiness of essential nature is also like a dream, like an illusion. And the emptiness of an essential nature of nonentities is also like a dream, like an illusion.

“The applications of mindfulness are also like a dream, like an illusion. The correct exertions are also like a dream, like an illusion. The supports for miraculous ability are also like a dream, like an illusion. The faculties are also like a dream, like an illusion. The powers are also like a dream, like an illusion. The branches of enlightenment are also like a dream, like an illusion. And the noble eightfold path is also like a dream, like an illusion.

“The truths of the noble ones are also like a dream, like an illusion. The meditative concentrations are also like a dream, like an illusion. The immeasurable attitudes are also like a dream, like an illusion. The formless absorptions are also like a dream, like an illusion. The liberations are also like a dream, like an illusion. The serial steps of meditative absorption are also like a dream, like an illusion. The emptiness, signlessness, and wishlessness gateways to liberation are also like a dream, like an illusion. The extrasensory powers are also like a dream, like an illusion. The meditative stabilities are also like a dream, like an illusion. The dhāraṇī gateways are also like a dream, like an illusion. The powers of the tathāgatas are also like a dream, like an illusion. The fearlessnesses are also like a dream, like an illusion. The kinds of exact knowledge are also like a dream, like an illusion. Great loving kindness is also like a dream, like an illusion. Great compassion is also like a dream, like an illusion. And the distinct qualities of the buddhas are also like a dream, like an illusion.

“The fruit of having entered the stream is also like a dream, like an illusion. The fruit of once-returner is also like a dream, like an illusion. The fruit of non-returner is also like a dream, like an illusion. Arhatship is also like a dream, like an illusion. Individual enlightenment is also like a dream, like an illusion. And perfect, complete enlightenment, gods, is also like a dream, like an illusion.”

Then the gods asked the venerable Subhūti, “Venerable monk Subhūti, when you say that enlightenment is also like a dream, like an illusion, do you also say that nirvāṇa is like a dream, like an illusion?”

“Gods,” replied Subhūti, “I declare that nirvāṇa also is like a dream, like an illusion. And even if there were anything else more sublime than nirvāṇa, that too, I say, would be like a dream, like an illusion. If you ask why, gods, it is because being like a dream and being like an illusion, and nirvāṇa, are without duality and cannot be divided into two.”

Then the venerable Śāripūtra, the venerable Mahāmaudgalyāyana, the venerable Mahākauṣṭhila, the venerable Mahākātyāyana, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Mahākāśyapa, along with many thousands of bodhisattvas inquired of the venerable Subhūti, “Venerable monk Subhūti, who will have confidence in this perfection of wisdom, which is so profound, so hard to discern, so hard to realize, so peaceful, so clear, so subtle, and so sublime?”⁶⁷³

The venerable Subhūti replied to those great śrāvakas and those bodhisattva great beings, “Venerable ones, irreversible bodhisattvas will have confidence in this perfection of wisdom, which is so profound, so hard to investigate, so not an object of speculative thought, so subtle, so clear, so hard to see, so hard to realize, so peaceful, so sublime, so extremely noble,⁶⁷⁴ and so much that which is to be known by the learned and wise.

“Individuals who have seen the truths, or arhats who have attained the cessation of contaminants and have fulfilled their intentions, or beings who have accomplished their tasks for the conquerors of the past and repeatedly cultivated roots of virtue under many hundred millions of buddhas, and who are sons and daughters of good families who are being assisted by a spiritual mentor,⁶⁷⁵ will have confidence in this perfection of wisdom so profound, so hard to investigate, so not an object of speculative thought, so subtle, so clear, so hard to see, so hard to realize, so peaceful, so sublime, so extremely noble, and so much that which is to be known by the learned and wise.

“They will not falsely imagine that physical forms are empty, and they will not falsely imagine that emptiness is physical forms; they will not falsely imagine that feelings are empty, and they will not falsely imagine that emptiness is feelings; they will not falsely imagine that perceptions are empty, and they will not falsely imagine that emptiness is perceptions; they will not falsely imagine that formative predispositions are empty, and they will not falsely imagine that emptiness is formative predispositions; and they will not falsely imagine that consciousness is empty, and they will not falsely imagine that emptiness is consciousness.

“They will not falsely imagine that physical forms are signless, and they will not falsely imagine that signlessness is physical forms; they will not falsely imagine that feelings are signless, and they will not falsely imagine that signlessness is feelings; they will not falsely imagine that perceptions are signless, and they will not falsely imagine that signlessness is perceptions; they will not falsely imagine that formative predispositions are signless, and they will not falsely imagine that signlessness is formative predispositions; and they will not falsely imagine that consciousness is signless, and they will not falsely imagine that signlessness is consciousness.

“They will not falsely imagine that physical forms are wishless, and they will not falsely imagine that wishlessness is physical forms; they will not falsely imagine that feelings are wishless, and they will not falsely imagine that wishlessness is feelings; they will not falsely imagine that perceptions are wishless, and they will not falsely imagine that wishlessness is perceptions; they will not falsely imagine that formative predispositions are wishless, and they will not falsely imagine that wishlessness is formative predispositions; and they will not falsely imagine that consciousness is wishless, and they will not falsely imagine that wishlessness is consciousness.

“They will not falsely imagine that physical forms are nonarising, and they will not falsely imagine that nonarising is physical forms; they will not falsely imagine that feelings are nonarising, and they will not falsely imagine that nonarising is feelings; they will not falsely imagine that perceptions are nonarising, and they will not falsely imagine that nonarising is perceptions; they will not falsely imagine that formative predispositions are nonarising, and they will not falsely imagine that nonarising is formative predispositions; and they will not falsely imagine that consciousness is nonarising, and they will not falsely imagine that nonarising is consciousness.

“They will not falsely imagine that physical forms are nonceasing, and they will not falsely imagine that nonceasing is physical forms; they will not falsely imagine that feelings are nonceasing, and they will not falsely imagine that nonceasing is feelings; they will not falsely imagine that perceptions are nonceasing, and they will not falsely imagine that nonceasing is perceptions; they will not falsely imagine that formative predispositions are nonceasing, and they will not falsely imagine that nonceasing is formative predispositions; and they will not falsely imagine that consciousness is nonceasing, and they will not falsely imagine that nonceasing is consciousness.

“They will not falsely imagine that physical forms are at peace, and they will not falsely imagine that being at peace is physical forms; they will not falsely imagine that feelings are at peace, and they will not falsely imagine that being at peace is feelings; they will not falsely imagine that perceptions are at peace, and they will not falsely imagine that being at peace is perceptions; they will not falsely imagine that formative predispositions are at peace, and they will not falsely imagine that being at peace is formative predispositions; and they will not falsely imagine that consciousness is at peace, and they will not falsely imagine that being at peace is consciousness.

“They will not falsely imagine that physical forms are void, and they will not falsely imagine that voidness is physical forms; they will not falsely imagine that feelings are void, and they will not falsely imagine that voidness is feelings; they will not falsely imagine that perceptions are void, and they will not falsely imagine that voidness is perceptions; they will not falsely imagine that formative predispositions are void, and they will not falsely imagine that voidness is formative predispositions; and they will not falsely imagine that consciousness is void, and they will not falsely imagine that voidness is consciousness.

“They will not falsely imagine that the eyes are empty, and they will not falsely imagine that emptiness is the eyes; they will not falsely imagine that the ears are empty, and they will not falsely imagine that emptiness is the ears; they will not falsely imagine that the nose is empty, and they will not falsely imagine that emptiness is the nose; they will not falsely imagine that the tongue is empty, and they will not falsely imagine that emptiness is the tongue; they will not falsely imagine that the body is empty, and they will not falsely imagine that emptiness is the body; and they will not falsely imagine that the mental faculty is empty, and they will not falsely imagine that emptiness is the mental faculty.

“They will not falsely imagine that the eyes are signless, and they will not falsely imagine that signlessness is the eyes; they will not falsely imagine that the ears are signless, and they will not falsely imagine that signlessness is the ears; they will not falsely imagine that the nose is signless, and they will not falsely imagine that signlessness is the nose; they will not falsely imagine that the tongue is signless, and they will not falsely imagine that signlessness is the tongue; they will not falsely imagine that the body is signless, and they will not falsely imagine that signlessness is the body; and they will not falsely imagine that the mental faculty is signless, and they will not falsely imagine that signlessness is the mental faculty.

“They will not falsely imagine that the eyes are wishless, and they will not falsely imagine that wishlessness is the eyes; they will not falsely imagine that the ears are wishless, and they will not falsely imagine that wishlessness is the ears; they will not falsely imagine that the nose is wishless, and they will not falsely imagine that wishlessness is the nose; they will not falsely imagine that the tongue is wishless, and they will not falsely imagine that wishlessness is the tongue; they will not falsely imagine that the body is wishless, and they will not falsely imagine that wishlessness is the body; and they will not falsely imagine that the mental faculty is wishless, and they will not falsely imagine that wishlessness is the mental faculty.

“They will not falsely imagine that the eyes are nonarising, and they will not falsely imagine that nonarising is the eyes; they will not falsely imagine that the ears are nonarising, and they will not falsely imagine that nonarising is the ears; they will not falsely imagine that the nose is nonarising, and they will not falsely imagine that nonarising is the nose; they will not falsely imagine that the tongue is nonarising, and they will not falsely imagine that nonarising is the tongue; they will not falsely imagine that the body is nonarising, and they will not falsely imagine that nonarising is the body; and they will not falsely imagine that the mental faculty is nonarising, and they will not falsely imagine that nonarising is the mental faculty.

“They will not falsely imagine that the eyes are nonceasing, and they will not falsely imagine that nonceasing is the eyes; they will not falsely imagine that the ears are nonceasing, and they will not falsely imagine that nonceasing is the ears; they will not falsely imagine that the nose is nonceasing, and they will not falsely imagine that nonceasing is the nose; they will not falsely imagine that the tongue is nonceasing, and they will not falsely imagine that nonceasing is the tongue; they will not falsely imagine that the body is nonceasing, and they will not falsely imagine that nonceasing is the body; and they will not falsely imagine that the mental faculty is nonceasing, and they will not falsely imagine that nonceasing is the mental faculty.

“They will not falsely imagine that the eyes are at peace, and they will not falsely imagine that being at peace is the eyes; they will not falsely imagine that the ears are at peace, and they will not falsely imagine that being at peace is the ears; they will not falsely imagine that the nose is at peace, and they will not falsely imagine that being at peace is the nose; they will not falsely imagine that the tongue is at peace, and they will not falsely imagine that being at peace is the tongue; they will not falsely imagine that the body is at peace, and they will not falsely imagine that being at peace is the body; and they will not falsely imagine that the mental faculty is at peace, and they will not falsely imagine that being at peace is the mental faculty.

“They will not falsely imagine that the eyes are void, and they will not falsely imagine that voidness is the eyes; they will not falsely imagine that the ears are void, and they will not falsely imagine that voidness is the ears; they will not falsely imagine that the nose is void, and they will not falsely imagine that voidness is the nose; they will not falsely imagine that the tongue is void, and they will not falsely imagine that voidness is the tongue; they will not falsely imagine that the body is void, and they will not falsely imagine that voidness is the body; and they will not falsely imagine that the mental faculty is void, and they will not falsely imagine that voidness is the mental faculty.

“They will not falsely imagine that sights are empty, and they will not falsely imagine that emptiness is sights; they will not falsely imagine that sounds are empty, and they will not falsely imagine that emptiness is sounds; they will not falsely imagine that odors are empty, and they will not falsely imagine that emptiness is odors; they will not falsely imagine that tastes are empty, and they will not falsely imagine that emptiness is tastes; they will not falsely imagine that tangibles are empty, and they will not falsely imagine that emptiness is tangibles; and they will not falsely imagine that mental phenomena are empty, and they will not falsely imagine that emptiness is mental phenomena.

“They will not falsely imagine that sights are signless, and they will not falsely imagine that signlessness is sights; they will not falsely imagine that sounds are signless, and they will not falsely imagine that signlessness is sounds; they will not falsely imagine that odors are signless, and they will not falsely imagine that signlessness is odors; they will not falsely imagine that tastes are signless, and they will not falsely imagine that signlessness is tastes; they will not falsely imagine that tangibles are signless, and they will not falsely imagine that signlessness is tangibles; and they will not falsely imagine that mental phenomena are signless, and they will not falsely imagine that signlessness is mental phenomena.

“They will not falsely imagine that sights are wishless, and they will not falsely imagine that wishlessness is sights; they will not falsely imagine that sounds are wishless, and they will not falsely imagine that wishlessness is sounds; they will not falsely imagine that odors are wishless, and they will not falsely imagine that wishlessness is odors; they will not falsely imagine that tastes are wishless, and they will not falsely imagine that wishlessness is tastes; they will not falsely imagine that tangibles are wishless, and they will not falsely imagine that wishlessness is tangibles; and they will not falsely imagine that mental phenomena are wishless, and they will not falsely imagine that wishlessness is mental phenomena.

“They will not falsely imagine that sights are nonarising, and they will not falsely imagine that nonarising is sights; they will not falsely imagine that sounds are nonarising, and they will not falsely imagine that nonarising is sounds; they will not falsely imagine that odors are nonarising, and they will not falsely imagine that nonarising is odors; they will not falsely imagine that tastes are nonarising, and they will not falsely imagine that nonarising is tastes; they will not falsely imagine that tangibles are nonarising, and they will not falsely imagine that nonarising is tangibles; and they will not falsely imagine that mental phenomena are nonarising, and they will not falsely imagine that nonarising is mental phenomena.

“They will not falsely imagine that sights are nonceasing, and they will not falsely imagine that nonceasing is sights; they will not falsely imagine that sounds are nonceasing, and they will not falsely imagine that nonceasing is sounds; they will not falsely imagine that odors are nonceasing, and they will not falsely imagine that nonceasing is odors; they will not falsely imagine that tastes are nonceasing, and they will not falsely imagine that nonceasing is tastes; they will not falsely imagine that tangibles are nonceasing, and they will not falsely imagine that nonceasing is tangibles; and they will not falsely imagine that mental phenomena are nonceasing, and they will not falsely imagine that nonceasing is mental phenomena.

“They will not falsely imagine that sights are at peace, and they will not falsely imagine that being at peace is sights; they will not falsely imagine that sounds are at peace, and they will not falsely imagine that being at peace is sounds; they will not falsely imagine that odors are at peace, and they will not falsely imagine that being at peace is odors; they will not falsely imagine that tastes are at peace, and they will not falsely imagine that being at peace is tastes; they will not falsely imagine that tangibles are at peace, and they will not falsely imagine that being at peace is tangibles; and they will not falsely imagine that mental phenomena are at peace, and they will not falsely imagine that being at peace is mental phenomena.

“They will not falsely imagine that sights are void, and they will not falsely imagine that voidness is sights; they will not falsely imagine that sounds are void, and they will not falsely imagine that voidness is sounds; they will not falsely imagine that odors are void, and they will not falsely imagine that voidness is odors; they will not falsely imagine that tastes are void, and they will not falsely imagine that voidness is tastes; they will not falsely imagine that tangibles are void, and they will not falsely imagine that voidness is tangibles; and they will not falsely imagine that mental phenomena are void, and they will not falsely imagine that voidness is mental phenomena.

“They will not falsely imagine that visual consciousness is empty, and they will not falsely imagine that emptiness is visual consciousness; they will not falsely imagine that auditory consciousness is empty, and they will not falsely imagine that emptiness is auditory consciousness; they will not falsely imagine that olfactory consciousness is empty, and they will not falsely imagine that emptiness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is empty, and they will not falsely imagine that emptiness is gustatory consciousness; they will not falsely imagine that tactile consciousness is empty, and they will not falsely imagine that emptiness is tactile consciousness; and they will not falsely imagine that mental consciousness is empty, and they will not falsely imagine that emptiness is mental consciousness.

“They will not falsely imagine that visual consciousness is signless, and they will not falsely imagine that signlessness is visual consciousness; they will not falsely imagine that auditory consciousness is signless, and they will not falsely imagine that signlessness is auditory consciousness; they will not falsely imagine that olfactory consciousness is signless, and they will not falsely imagine that signlessness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is signless, and they will not falsely imagine that signlessness is gustatory consciousness; they will not falsely imagine that tactile consciousness is signless, and they will not falsely imagine that signlessness is tactile consciousness; and they will not falsely imagine that mental consciousness is signless, and they will not falsely imagine that signlessness is mental consciousness.

“They will not falsely imagine that visual consciousness is wishless, and they will not falsely imagine that wishlessness is visual consciousness; they will not falsely imagine that auditory consciousness is wishless, and they will not falsely imagine that wishlessness is auditory consciousness; they will not falsely imagine that olfactory consciousness is wishless, and they will not falsely imagine that wishlessness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is wishless, and they will not falsely imagine that wishlessness is gustatory consciousness; they will not falsely imagine that tactile consciousness is wishless, and they will not falsely imagine that wishlessness is tactile consciousness; and they will not falsely imagine that mental consciousness is wishless, and they will not falsely imagine that wishlessness is mental consciousness.

“They will not falsely imagine that visual consciousness is nonarising, and they will not falsely imagine that nonarising is visual consciousness; they will not falsely imagine that auditory consciousness is nonarising, and they will not falsely imagine that nonarising is auditory consciousness; they will not falsely imagine that olfactory consciousness is nonarising, and they will not falsely imagine that nonarising is olfactory consciousness; they will not falsely imagine that gustatory consciousness is nonarising, and they will not falsely imagine that nonarising is gustatory consciousness; they will not falsely imagine that tactile consciousness is nonarising, and they will not falsely imagine that nonarising is tactile consciousness; and they will not falsely imagine that mental consciousness is nonarising, and they will not falsely imagine that nonarising is mental consciousness.

“They will not falsely imagine that visual consciousness is nonceasing, and they will not falsely imagine that nonceasing is visual consciousness; they will not falsely imagine that auditory consciousness is nonceasing, and they will not falsely imagine that nonceasing is auditory consciousness; they will not falsely imagine that olfactory consciousness is nonceasing, and they will not falsely imagine that nonceasing is olfactory consciousness; they will not falsely imagine that gustatory consciousness is nonceasing, and they will not falsely imagine that nonceasing is gustatory consciousness; they will not falsely imagine that tactile consciousness is nonceasing, and they will not falsely imagine that nonceasing is tactile consciousness; and they will not falsely imagine that mental consciousness is nonceasing, and they will not falsely imagine that nonceasing is mental consciousness.

“They will not falsely imagine that visual consciousness is at peace, and they will not falsely imagine that being at peace is visual consciousness; they will not falsely imagine that auditory consciousness is at peace, and they will not falsely imagine that being at peace is auditory consciousness; they will not falsely imagine that olfactory consciousness is at peace, and they will not falsely imagine that being at peace is olfactory consciousness; they will not falsely imagine that gustatory consciousness is at peace, and they will not falsely imagine that being at peace is gustatory consciousness; they will not falsely imagine that tactile consciousness is at peace, and they will not falsely imagine that being at peace is tactile consciousness; and they will not falsely imagine that mental consciousness is at peace, and they will not falsely imagine that being at peace is mental consciousness.

“They will not falsely imagine that visual consciousness is void, and they will not falsely imagine that voidness is visual consciousness; they will not falsely imagine that auditory consciousness is void, and they will not falsely imagine that voidness is auditory consciousness; they will not falsely imagine that olfactory consciousness is void, and they will not falsely imagine that voidness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is void, and they will not falsely imagine that voidness is gustatory consciousness; they will not falsely imagine that tactile consciousness is void, and they will not falsely imagine that voidness is tactile consciousness; and they will not falsely imagine that mental consciousness is void, and they will not falsely imagine that voidness is mental consciousness.

“They will not falsely imagine that visually compounded sensory contact is empty, and they will not falsely imagine that emptiness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is empty, and they will not falsely imagine that emptiness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is empty, and they will not falsely imagine that emptiness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is empty, and they will not falsely imagine that emptiness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is empty, and they will not falsely imagine that emptiness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is empty, and they will not falsely imagine that emptiness is mentally compounded sensory contact.

“They will not falsely imagine that visually compounded sensory contact is signless, and they will not falsely imagine that signlessness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is signless, and they will not falsely imagine that signlessness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is signless, and they will not falsely imagine that signlessness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is signless, and they will not falsely imagine that signlessness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is signless, and they will not falsely imagine that signlessness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is signless, and they will not falsely imagine that signlessness is mentally compounded sensory contact.

“They will not falsely imagine that visually compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is mentally compounded sensory contact.

“They will not falsely imagine that visually compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is mentally compounded sensory contact.

“They will not falsely imagine that visually compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is mentally compounded sensory contact.

“They will not falsely imagine that visually compounded sensory contact is at peace, and they will not falsely imagine that being at peace is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is at peace, and they will not falsely imagine that being at peace is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is mentally compounded sensory contact.

“They will not falsely imagine that visually compounded sensory contact is void, and they will not falsely imagine that voidness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is void, and they will not falsely imagine that voidness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is void, and they will not falsely imagine that voidness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is void, and they will not falsely imagine that voidness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is void, and they will not falsely imagine that voidness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is void, and they will not falsely imagine that voidness is mentally compounded sensory contact.

“They will not falsely imagine that feelings arising from visually compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from mentally compounded sensory contact.

“They will not falsely imagine that feelings arising from visually compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from mentally compounded sensory contact.

“They will not falsely imagine that feelings arising from visually compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from mentally compounded sensory contact.