“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the eyes, nor should they search for it in anything other than the eyes; they should not search for it in the ears, nor should they search for it in anything other than the ears; they should not search for it in the nose, nor should they search for it in anything other than the nose; they should not search for it in the tongue, nor should they search for it in anything other than the tongue; they should not search for it in the body, nor should they search for it in anything other than the body; and they should not search for it in the mental faculty, nor should they search for it in anything other than the mental faculty. If you ask why, Kauśika, it is because all those phenomena—the eyes, the ears, the nose, the tongue, the body, the mental faculty, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in sights, nor should they search for it in anything other than sights; they should not search for it in sounds, nor should they search for it in anything other than sounds; they should not search for it in odors, nor should they search for it in anything other than odors; they should not search for it in tastes, nor should they search for it in anything other than tastes; they should not search for it in tangibles, nor should they search for it in anything other than tangibles; and they should not search for it in mental phenomena, nor should they search for it in anything other than phenomena. If you ask why, Kauśika, it is because all those phenomena—sights, sounds, odors, tastes, tangibles, mental phenomena, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in visual consciousness, nor should they search for it in anything other than visual consciousness; they should not search for it in auditory consciousness, nor should they search for it in anything other than auditory consciousness; they should not search for it in olfactory consciousness, nor should they search for it in anything other than olfactory consciousness; they should not search for it in gustatory consciousness, nor should they search for it in anything other than gustatory consciousness; they should not search for it in tactile consciousness, nor should they search for it in anything other than tactile consciousness; and they should not search for it in mental consciousness, nor should they search for it in anything other than mental consciousness. If you ask why, Kauśika, it is because all those phenomena—visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in visually compounded sensory contact, nor should they search for it in anything other than visually compounded sensory contact; they should not search for it in aurally compounded sensory contact, nor should they search for it in anything other than aurally compounded sensory contact; they should not search for it in nasally compounded sensory contact, nor should they search for it in anything other than nasally compounded sensory contact; they should not search for it in lingually compounded sensory contact, nor should they search for it in anything other than lingually compounded sensory contact; they should not search for it in corporeally compounded sensory contact, nor should they search for it in anything other than corporeally compounded sensory contact; and they should not search for it in mentally compounded sensory contact, nor should they search for it in anything other than mentally compounded sensory contact. If you ask why, Kauśika, it is because all those phenomena—visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, mentally compounded sensory contact, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in feelings conditioned by visually compounded sensory contact, nor should they search for it in anything other than feelings conditioned by visually compounded sensory contact; they should not search for it in feelings conditioned by aurally compounded sensory contact, nor should they search for it in anything other than feelings conditioned by aurally compounded sensory contact; they should not search for it in feelings conditioned by nasally compounded sensory contact, nor should they search for it in anything other than feelings conditioned by nasally compounded sensory contact; they should not search for it in feelings conditioned by lingually compounded sensory contact, nor should they search for it in anything other than feelings conditioned by lingually compounded sensory contact; they should not search for it in feelings conditioned by corporeally compounded sensory contact, nor should they search for it in anything other than feelings conditioned by corporeally compounded sensory contact; and they should not search for it in feelings conditioned by mentally compounded sensory contact, nor should they search for it in anything other than feelings conditioned by mentally compounded sensory contact. If you ask why, Kauśika, it is because all those phenomena—feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, feelings conditioned by mentally compounded sensory contact, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.
“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the earth element, nor should they search for it in anything other than the earth element; they should not search for it in the water element, nor should they search for it in anything other than the water element; they should not search for it in the fire element, nor should they search for it in anything other than the fire element; they should not search for it in the wind element, nor should they search for it in anything other than the wind element; they should not search for it in the space element, nor should they search for it in anything other than the space element; and they should not search for it in the consciousness element, nor should they search for it in anything other than the consciousness element. If you ask why, Kauśika, it is because all those phenomena—the earth element, the water element, the fire element, the wind element, the space element, the consciousness element, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.
“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in ignorance, nor should they search for it in anything other than ignorance; they should not search for it in formative predispositions, nor should they search for it in anything other than formative predispositions; they should not search for it in consciousness, nor should they search for it in anything other than consciousness; they should not search for it in name and form, nor should they search for it in anything other than name and form; they should not search for it in the six sense fields, nor should they search for it in anything other than the six sense fields; they should not search for it in sensory contact, nor should they search for it in anything other than sensory contact; they should not search for it in sensation, nor should they search for it in anything other than sensation; they should not search for it in craving, nor should they search for it in anything other than craving; they should not search for it in grasping, nor should they search for it in anything other than grasping; they should not search for it in the rebirth process, nor should they search for it in anything other than the rebirth process; they should not search for it in birth, nor should they search for it in anything other than birth; and they should not search for it in aging and death, nor should they search for it in anything other than aging and death. If you ask why, Kauśika, it is because all those phenomena—ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, aging and death, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.
“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the perfection of generosity, nor should they search for it in anything other than the perfection of generosity; they should not search for it in the perfection of ethical discipline, nor should they search for it in anything other than the perfection of ethical discipline; they should not search for it in the perfection of tolerance, nor should they search for it in anything other than the perfection of tolerance; they should not search for it in the perfection of perseverance, nor should they search for it in anything other than the perfection of perseverance; they should not search for it in the perfection of meditative concentration, nor should they search for it in anything other than the perfection of meditative concentration; and they should not search for it in the perfection of wisdom, nor should they search for it in anything other than the perfection of wisdom. If you ask why, Kauśika, it is because all those phenomena—the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.
“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the emptiness of internal phenomena, nor should they search for it in anything other than the emptiness of internal phenomena; they should not search for it in the emptiness of external phenomena, nor should they search for it in anything other than the emptiness of external phenomena; they should not search for it in the emptiness of external and internal phenomena, nor should they search for it in anything other than the emptiness of external and internal phenomena; they should not search for it in the emptiness of emptiness, nor should they search for it in anything other than the emptiness of emptiness; they should not search for it in the emptiness of great extent, nor should they search for it in anything other than the emptiness of great extent; they should not search for it in the emptiness of ultimate reality, nor should they search for it in anything other than the emptiness of ultimate reality; they should not search for it in the emptiness of conditioned phenomena, nor should they search for it in anything other than the emptiness of conditioned phenomena; they should not search for it in the emptiness of unconditioned phenomena, nor should they search for it in anything other than the emptiness of unconditioned phenomena; they should not search for it in the emptiness of the unlimited, nor should they search for it in anything other than the emptiness of the unlimited; they should not search for it in the emptiness of that which has neither beginning nor end, nor should they search for it in anything other than the emptiness of that which has neither beginning nor end; they should not search for it in the emptiness of nonexclusion, nor should they search for it in anything other than the emptiness of nonexclusion; they should not search for it in the emptiness of inherent nature, nor should they search for it in anything other than the emptiness of inherent nature; they should not search for it in the emptiness of all phenomena, nor should they search for it in anything other than the emptiness of all phenomena; they should not search for it in the emptiness of intrinsic defining characteristics, nor should they search for it in anything other than the emptiness of intrinsic defining characteristics; they should not search for it in the emptiness of that which cannot be apprehended, nor should they search for it in anything other than the emptiness of that which cannot be apprehended; they should not search for it in the emptiness of nonentities, nor should they search for it in anything other than the emptiness of nonentities; they should not search for it in the emptiness of essential nature, nor should they search for it in anything other than the emptiness of essential nature; and they should not search for it in the emptiness of an essential nature of nonentities, nor should they search for it in anything other than the emptiness of an essential nature of nonentities. If you ask why, Kauśika, it is because all those phenomena—the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, the emptiness of an essential nature of nonentities, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.
“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the applications of mindfulness, nor should they search for it in anything other than the applications of mindfulness. If you ask why, Kauśika, it is because all those phenomena—the applications of mindfulness, the bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the correct exertions, nor should they search for it in anything other than the correct exertions. If you ask why, Kauśika, it is because all those phenomena—the correct exertions, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the supports for miraculous ability, nor should they search for it in anything other than the supports for miraculous ability. If you ask why, Kauśika, it is because all those phenomena—the supports for miraculous ability, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the faculties, nor should they search for it in anything other than the faculties. If you ask why, Kauśika, it is because all those phenomena—the faculties, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the powers, nor should they search for it in anything other than the powers. If you ask why, Kauśika, it is because all those phenomena—the powers, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the branches of enlightenment, nor should they search for it in anything other than the branches of enlightenment. If you ask why, Kauśika, it is because all those phenomena—the branches of enlightenment, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the noble eightfold path, nor should they search for it in anything other than the noble eightfold path. If you ask why, Kauśika, it is because all those phenomena—the noble eightfold path, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.
“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the truths of the noble ones, nor should they search for it in anything other than the truths of the noble ones. If you ask why, Kauśika, it is because all those phenomena—the truths of the noble ones, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the meditative concentrations, nor should they search for it in anything other than the meditative concentrations. If you ask why, Kauśika, it is because all those phenomena—the meditative concentrations, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the immeasurable attitudes, nor should they search for it in anything other than the immeasurable attitudes. If you ask why, Kauśika, it is because all those phenomena—the immeasurable attitudes, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the formless absorptions, nor should they search for it in anything other than the formless absorptions. If you ask why, Kauśika, it is because all those phenomena—the formless absorptions, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the liberations, nor should they search for it in anything other than the liberations. If you ask why, Kauśika, it is because all those phenomena—the liberations, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the serial steps of meditative absorption, nor should they search for it in anything other than the serial steps of meditative absorption. If you ask why, Kauśika, it is because all those phenomena—the serial steps of meditative absorption, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the emptiness, signlessness, and wishlessness gateways to liberation, nor should they search for it in anything other than the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, Kauśika, it is because all those phenomena—the emptiness, signlessness, and wishlessness gateways to liberation, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the extrasensory powers, nor should they search for it in anything other than the extrasensory powers. If you ask why, Kauśika, it is because all those phenomena—the extrasensory powers, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the meditative stabilities, nor should they search for it in anything other than the meditative stabilities. If you ask why, Kauśika, it is because all those phenomena—the meditative stabilities, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the dhāraṇī gateways, nor should they search for it in anything other than the dhāraṇī gateways. If you ask why, Kauśika, it is because all those phenomena—the dhāraṇī gateways, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.
“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the powers of the tathāgatas, nor should they search for it in anything other than the powers of the tathāgatas. If you ask why, Kauśika, it is because all those phenomena—the powers of the tathāgatas, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the fearlessnesses, nor should they search for it in anything other than the fearlessnesses. If you ask why, Kauśika, it is because all those phenomena—the fearlessnesses, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the kinds of exact knowledge, nor should they search for it in anything other than the kinds of exact knowledge. If you ask why, Kauśika, it is because all those phenomena—the kinds of exact knowledge, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in great loving kindness, nor should they search for it in anything other than great loving kindness. If you ask why, Kauśika, it is because all those phenomena—great loving kindness, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in great compassion, nor should they search for it in anything other than great compassion. If you ask why, Kauśika, it is because all those phenomena—great compassion, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the distinct qualities of the buddhas, nor should they search for it in anything other than the distinct qualities of the buddhas. If you ask why, Kauśika, it is because all those phenomena—the distinct qualities of the buddhas, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.
“Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in knowledge of all the dharmas, nor should they search for it in anything other than knowledge of all the dharmas. If you ask why, Kauśika, it is because all those phenomena—knowledge of all the dharmas, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in the knowledge of the aspects of the path, nor should they search for it in anything other than the knowledge of the aspects of the path. If you ask why, Kauśika, it is because all those phenomena—the knowledge of the aspects of the path, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Moreover, Kauśika, bodhisattva great beings should not search for the perfection of wisdom in all-aspect omniscience, nor should they search for it in anything other than all-aspect omniscience. If you ask why, Kauśika, it is because all those phenomena—all-aspect omniscience, bodhisattvas, the perfection of wisdom, and the act of seeking—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.
“If you ask why, Kauśika, it is because physical forms are not the perfection of wisdom, nor is the perfection of wisdom other than physical forms; the real nature of physical forms is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of physical forms; and the reality of physical forms is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of physical forms. Feelings are not the perfection of wisdom, nor is the perfection of wisdom other than feelings; the real nature of feelings is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of feelings; and the reality of feelings is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of feelings. Perceptions are not the perfection of wisdom, nor is the perfection of wisdom other than perceptions; the real nature of perceptions is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of perceptions; and the reality of perceptions is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of perceptions. Formative predispositions are not the perfection of wisdom, nor is the perfection of wisdom other than formative predispositions; the real nature of formative predispositions is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of formative predispositions; and the reality of formative predispositions is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of formative predispositions. Consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than consciousness; the real nature of consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of consciousness; and the reality of consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of consciousness.
“The eyes are not the perfection of wisdom, nor is the perfection of wisdom other than the eyes; the real nature of the eyes is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the eyes; and the reality of the eyes is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the eyes. The ears are not the perfection of wisdom, nor is the perfection of wisdom other than the ears; the real nature of the ears is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the ears; and the reality of the ears is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the ears. The nose is not the perfection of wisdom, nor is the perfection of wisdom other than the nose; the real nature of the nose is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the nose; and the reality of the nose is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the nose. The tongue is not the perfection of wisdom, nor is the perfection of wisdom other than the tongue; the real nature of the tongue is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the tongue; and the reality of the tongue is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the tongue. The body is not the perfection of wisdom, nor is the perfection of wisdom other than the body; the real nature of the body is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the body; and the reality of the body is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the body. The mental faculty is not the perfection of wisdom, nor is the perfection of wisdom other than the mental faculty; the real nature of the mental faculty is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the mental faculty; and the reality of the mental faculty is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the mental faculty.
“Sights are not the perfection of wisdom, nor is the perfection of wisdom other than sights; the real nature of sights is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of sights; and the reality of sights is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of sights. Sounds are not the perfection of wisdom, nor is the perfection of wisdom other than sounds; the real nature of sounds is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of sounds; and the reality of sounds is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of sounds. Odors are not the perfection of wisdom, nor is the perfection of wisdom other than odors; the real nature of odors is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of odors; and the reality of odors is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of odors. Tastes are not the perfection of wisdom, nor is the perfection of wisdom other than tastes; the real nature of tastes is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of tastes; and the reality of tastes is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of tastes. Tangibles are not the perfection of wisdom, nor is the perfection of wisdom other than tangibles; the real nature of tangibles is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of tangibles; and the reality of tangibles is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of tangibles. Mental phenomena are not the perfection of wisdom, nor is the perfection of wisdom other than mental phenomena; the real nature of mental phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of mental phenomena; and the reality of mental phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of mental phenomena.
“Visual consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than visual consciousness; the real nature of visual consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of visual consciousness; and the reality of visual consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of visual consciousness. Auditory consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than auditory consciousness; the real nature of auditory consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of auditory consciousness; and the reality of auditory consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of auditory consciousness. Olfactory consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than olfactory consciousness; the real nature of olfactory consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of olfactory consciousness; and the reality of olfactory consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of olfactory consciousness. Gustatory consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than gustatory consciousness; the real nature of gustatory consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of gustatory consciousness; and the reality of gustatory consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of gustatory consciousness. Tactile consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than tactile consciousness; the real nature of tactile consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of tactile consciousness; and the reality of tactile consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of tactile consciousness. Mental consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than mental consciousness; the real nature of mental consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of mental consciousness; and the reality of mental consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of mental consciousness.
“Visually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than visually compounded sensory contact; the real nature of visually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of visually compounded sensory contact; and the reality of visually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of visually compounded sensory contact. Aurally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than aurally compounded sensory contact; the real nature of aurally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of aurally compounded sensory contact; and the reality of aurally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of aurally compounded sensory contact. Nasally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than nasally compounded sensory contact; the real nature of nasally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of nasally compounded sensory contact; and the reality of nasally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of nasally compounded sensory contact. Lingually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than lingually compounded sensory contact; the real nature of lingually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of lingually compounded sensory contact; and the reality of lingually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of lingually compounded sensory contact. Corporeally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than corporeally compounded sensory contact; the real nature of corporeally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of corporeally compounded sensory contact; and the reality of corporeally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of corporeally compounded sensory contact. Mentally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than mentally compounded sensory contact; the real nature of mentally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of mentally compounded sensory contact; and the reality of mentally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of mentally compounded sensory contact.
“Feelings conditioned by visually compounded sensory contact are not the perfection of wisdom, nor is the perfection of wisdom other than feelings conditioned by visually compounded sensory contact; the real nature of feelings conditioned by visually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of feelings conditioned by visually compounded sensory contact; and the reality of feelings conditioned by visually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are not the perfection of wisdom, nor is the perfection of wisdom other than feelings conditioned by aurally compounded sensory contact; the real nature of feelings conditioned by aurally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of feelings conditioned by aurally compounded sensory contact; and the reality of feelings conditioned by aurally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are not the perfection of wisdom, nor is the perfection of wisdom other than feelings conditioned by nasally compounded sensory contact; the real nature of feelings conditioned by nasally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of feelings conditioned by nasally compounded sensory contact; and the reality of feelings conditioned by nasally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are not the perfection of wisdom, nor is the perfection of wisdom other than feelings conditioned by lingually compounded sensory contact; the real nature of feelings conditioned by lingually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of feelings conditioned by lingually compounded sensory contact; and the reality of feelings conditioned by lingually compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are not the perfection of wisdom, nor is the perfection of wisdom other than feelings conditioned by corporeally compounded sensory contact; the real nature of feelings conditioned by corporeally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of feelings conditioned by corporeally compounded sensory contact; and the reality of feelings conditioned by corporeally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact are not the perfection of wisdom, nor is the perfection of wisdom other than feelings conditioned by mentally compounded sensory contact; the real nature of feelings conditioned by mentally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of feelings conditioned by mentally compounded sensory contact; and the reality of feelings conditioned by mentally compounded sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of feelings conditioned by mentally compounded sensory contact.