“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.
“The earth element is not the perfection of wisdom, nor is the perfection of wisdom other than the earth element; the real nature of the earth element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the earth element; and the reality of the earth element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the earth element. The water element is not the perfection of wisdom, nor is the perfection of wisdom other than the water element; the real nature of the water element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the water element; and the reality of the water element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the water element. The fire element is not the perfection of wisdom, nor is the perfection of wisdom other than the fire element; the real nature of the fire element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the fire element; and the reality of the fire element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the fire element. The wind element is not the perfection of wisdom, nor is the perfection of wisdom other than the wind element; the real nature of the wind element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the wind element; and the reality of the wind element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the wind element. The space element is not the perfection of wisdom, nor is the perfection of wisdom other than the space element; the real nature of the space element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the space element; and the reality of the space element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the space element. The consciousness element is not the perfection of wisdom, nor is the perfection of wisdom other than the consciousness element; the real nature of the consciousness element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the consciousness element; and the reality of the consciousness element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the consciousness element.
“Ignorance is not the perfection of wisdom, nor is the perfection of wisdom other than ignorance; the real nature of ignorance is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of ignorance; and the reality of ignorance is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of ignorance. 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. Name and form are not the perfection of wisdom, nor is the perfection of wisdom other than name and form; the real nature of name and form is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of name and form; and the reality of name and form is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of name and form. The six sense fields are not the perfection of wisdom, nor is the perfection of wisdom other than the six sense fields; the real nature of the six sense fields is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the six sense fields; and the reality of the six sense fields is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the six sense fields. Sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than sensory contact; the real nature of sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of sensory contact; and the reality of sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of sensory contact. Sensation is not the perfection of wisdom, nor is the perfection of wisdom other than sensation; the real nature of sensation is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of sensation; and the reality of sensation is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of sensation. Craving is not the perfection of wisdom, nor is the perfection of wisdom other than craving; the real nature of craving is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of craving; and the reality of craving is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of craving. Grasping is not the perfection of wisdom, nor is the perfection of wisdom other than grasping; the real nature of grasping is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of grasping; and the reality of grasping is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of grasping. The rebirth process is not the perfection of wisdom, nor is the perfection of wisdom other than the rebirth process; the real nature of the rebirth process is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the rebirth process; and the reality of the rebirth process is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the rebirth process. Birth is not the perfection of wisdom, nor is the perfection of wisdom other than birth; the real nature of birth is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of birth; and the reality of birth is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of birth. Aging and death are not the perfection of wisdom, nor is the perfection of wisdom other than aging and death; the real nature of aging and death is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of aging and death; and the reality of aging and death is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of aging and death.
“The perfection of generosity is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of generosity; the real nature of the perfection of generosity is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of generosity; and the reality of the perfection of generosity is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of generosity. The perfection of ethical discipline is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of ethical discipline; the real nature of the perfection of ethical discipline is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of ethical discipline; and the reality of the perfection of ethical discipline is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of ethical discipline. The perfection of tolerance is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of tolerance; the real nature of the perfection of tolerance is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of tolerance; and the reality of the perfection of tolerance is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of tolerance. The perfection of perseverance is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of perseverance; the real nature of the perfection of perseverance is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of perseverance; and the reality of the perfection of perseverance is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of perseverance. The perfection of meditative concentration is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of meditative concentration; the real nature of the perfection of meditative concentration is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of meditative concentration; and the reality of the perfection of meditative concentration is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of meditative concentration. The perfection of wisdom is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of wisdom; the real nature of the perfection of wisdom is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of wisdom; and the reality of the perfection of wisdom is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of wisdom.
“The emptiness of internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of internal phenomena; the real nature of the emptiness of internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of internal phenomena; and the reality of the emptiness of internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of internal phenomena. The emptiness of external phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of external phenomena; the real nature of the emptiness of external phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of external phenomena; and the reality of the emptiness of external phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of external phenomena. The emptiness of external and internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of external and internal phenomena; the real nature of the emptiness of external and internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of external and internal phenomena; and the reality of the emptiness of external and internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of external and internal phenomena. The emptiness of emptiness is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of emptiness; the real nature of the emptiness of emptiness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of emptiness; and the reality of the emptiness of emptiness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of emptiness. The emptiness of great extent is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of great extent; the real nature of the emptiness of great extent is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of great extent; and the reality of the emptiness of great extent is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of great extent. The emptiness of ultimate reality is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of ultimate reality; the real nature of the emptiness of ultimate reality is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of ultimate reality; and the reality of the emptiness of ultimate reality is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of ultimate reality. The emptiness of conditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of conditioned phenomena; the real nature of the emptiness of conditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of conditioned phenomena; and the reality of the emptiness of conditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of conditioned phenomena. The emptiness of unconditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of unconditioned phenomena; the real nature of the emptiness of unconditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of unconditioned phenomena; and the reality of the emptiness of unconditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of unconditioned phenomena. The emptiness of the unlimited is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of the unlimited; the real nature of the emptiness of the unlimited is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of the unlimited; and the reality of the emptiness of the unlimited is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of the unlimited. The emptiness of that which has neither beginning nor end is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of that which has neither beginning nor end; the real nature of the emptiness of that which has neither beginning nor end is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of that which has neither beginning nor end; and the reality of the emptiness of that which has neither beginning nor end is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of that which has neither beginning nor end. The emptiness of nonexclusion is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of nonexclusion; the real nature of the emptiness of nonexclusion is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of nonexclusion; and the reality of the emptiness of nonexclusion is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of nonexclusion. The emptiness of inherent nature is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of inherent nature; the real nature of the emptiness of inherent nature is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of inherent nature; and the reality of the emptiness of inherent nature is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of inherent nature. The emptiness of all phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of all phenomena; the real nature of the emptiness of all phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of all phenomena; and the reality of the emptiness of all phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of all phenomena. The emptiness of intrinsic defining characteristics is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of intrinsic defining characteristics; the real nature of the emptiness of intrinsic defining characteristics is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of intrinsic defining characteristics; and the reality of the emptiness of intrinsic defining characteristics is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of intrinsic defining characteristics. The emptiness of that which cannot be apprehended is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of that which cannot be apprehended; the real nature of the emptiness of that which cannot be apprehended is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of that which cannot be apprehended; and the reality of the emptiness of that which cannot be apprehended is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of that which cannot be apprehended. The emptiness of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of nonentities; the real nature of the emptiness of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of nonentities; and the reality of the emptiness of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of nonentities. The emptiness of essential nature is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of essential nature; the real nature of the emptiness of essential nature is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of essential nature; and the reality of the emptiness of essential nature is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of essential nature. The emptiness of an essential nature of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of an essential nature of nonentities; the real nature of the emptiness of an essential nature of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of an essential nature of nonentities; and the reality of the emptiness of an essential nature of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of an essential nature of nonentities.
“The applications of mindfulness are not the perfection of wisdom, nor is the perfection of wisdom other than the applications of mindfulness; the real nature of the applications of mindfulness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the applications of mindfulness; and the reality of the applications of mindfulness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the applications of mindfulness. The correct exertions are not the perfection of wisdom, nor is the perfection of wisdom other than the correct exertions; the real nature of the correct exertions is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the correct exertions; and the reality of the correct exertions is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the correct exertions. The supports for miraculous ability are not the perfection of wisdom, nor is the perfection of wisdom other than the supports for miraculous ability; the real nature of the supports for miraculous ability is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the supports for miraculous ability; and the reality of the supports for miraculous ability is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the supports for miraculous ability. The faculties are not the perfection of wisdom, nor is the perfection of wisdom other than the faculties; the real nature of the faculties is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the faculties; and the reality of the faculties is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the faculties. The powers are not the perfection of wisdom, nor is the perfection of wisdom other than the powers; the real nature of the powers is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the powers; and the reality of the powers is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the powers. The branches of enlightenment are not the perfection of wisdom, nor is the perfection of wisdom other than the branches of enlightenment; the real nature of the branches of enlightenment is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the branches of enlightenment; and the reality of the branches of enlightenment is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the branches of enlightenment. The noble eightfold path is not the perfection of wisdom, nor is the perfection of wisdom other than the noble eightfold path; the real nature of the noble eightfold path is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the noble eightfold path; and the reality of the noble eightfold path is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the noble eightfold path.