“Kauśika, when bodhisattva great beings practice in that manner, the perfection of generosity is complete, the perfection of ethical discipline is complete, the perfection of tolerance is complete, the perfection of perseverance is complete, the perfection of meditative concentration is complete, and the perfection of wisdom is complete.
“Kauśika, given sons or daughters of good families without such a comprehension, instruction in the perfection of wisdom should be according to the meaning and the letter.781 Given those without such a comprehension, instruction in the perfection of meditative concentration should be according to the meaning and the letter. Given those without such a comprehension, instruction in the perfection of perseverance should be according to the meaning and the letter. Given those without such a comprehension, instruction in the perfection of tolerance should be according to the meaning and the letter. Given those without such a comprehension, instruction in the perfection of ethical discipline should be according to the meaning and the letter. And given those without such a comprehension, instruction in the perfection of generosity should be according to the meaning and the letter.
“If you ask why, Kauśika, it is because at a time in the future there will be certain sons or daughters of good families who will give instructions in a reflection782 of perfection of wisdom to followers of the vehicle of the bodhisattvas. Even sons or daughters of good families who have set out for unsurpassed, perfect, complete enlightenment, having heard that reflection, will destroy the path, so instruction in the perfection of wisdom should be given to them according to the meaning and the letter.”
Śakra then asked, “Blessed Lord, what is a reflection of the perfection of wisdom?”
“In this regard, Kauśika,” replied the Blessed One, “sons or daughters of good families thinking, ‘We will give instruction in the perfection of wisdom,’ give instruction in the reflection.”
Śakra asked, “Blessed Lord, how do those sons or daughters of good families give instruction in a reflection of the perfection of wisdom?”
“Kauśika,” replied the Blessed One, “in this regard, when sons or daughters of good families are giving instruction in the perfection of wisdom, they are giving instruction in a reflection of the perfection of wisdom. There, a reflection of the perfection of wisdom is like this: They teach that physical forms are impermanent, teach that physical forms are suffering, teach that physical forms are nonself, and teach that physical forms are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine783 that physical forms are impermanent, imagine that physical forms are suffering, imagine that physical forms are nonself, and imagine that physical forms are unpleasant. Thus, because they imagine that physical forms are impermanent, imagine that physical forms are suffering, imagine that physical forms are nonself, and imagine that physical forms are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings are impermanent, teach that feelings are suffering, teach that feelings are nonself, and teach that feelings are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings are impermanent, imagine that feelings are suffering, imagine that feelings are nonself, and imagine that feelings are unpleasant. Thus, because they imagine that feelings are impermanent, imagine that feelings are suffering, imagine that feelings are nonself, and imagine that feelings are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that perceptions are impermanent, teach that perceptions are suffering, teach that perceptions are nonself, and teach that perceptions are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that perceptions are impermanent, imagine that perceptions are suffering, imagine that perceptions are nonself, and imagine that perceptions are unpleasant. Thus, because they imagine that perceptions are impermanent, imagine that perceptions are suffering, imagine that perceptions are nonself, and imagine that perceptions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that formative predispositions are impermanent, teach that formative predispositions are suffering, teach that formative predispositions are nonself, and teach that formative predispositions are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that formative predispositions are impermanent, imagine that formative predispositions are suffering, imagine that formative predispositions are nonself, and imagine that formative predispositions are unpleasant. Thus, because they imagine that formative predispositions are impermanent, imagine that formative predispositions are suffering, imagine that formative predispositions are nonself, and imagine that formative predispositions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that consciousness is impermanent, teach that consciousness is suffering, teach that consciousness is nonself, and teach that consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that consciousness is impermanent, imagine that consciousness is suffering, imagine that consciousness is nonself, and imagine that consciousness is unpleasant. Thus, because they imagine that consciousness is impermanent, imagine that consciousness is suffering, imagine that consciousness is nonself, and imagine that consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the eyes are impermanent, teach that the eyes are suffering, teach that the eyes are nonself, and teach that the eyes are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the eyes are impermanent, imagine that the eyes are suffering, imagine that the eyes are nonself, and imagine that the eyes are unpleasant. Thus, because they imagine that the eyes are impermanent, imagine that the eyes are suffering, imagine that the eyes are nonself, and imagine that the eyes are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the ears are impermanent, teach that the ears are suffering, teach that the ears are nonself, and teach that the ears are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the ears are impermanent, imagine that the ears are suffering, imagine that the ears are nonself, and imagine that the ears are unpleasant. Thus, because they imagine that the ears are impermanent, imagine that the ears are suffering, imagine that the ears are nonself, and imagine that the ears are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the nose is impermanent, teach that the nose is suffering, teach that the nose is nonself, and teach that the nose is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the nose is impermanent, imagine that the nose is suffering, imagine that the nose is nonself, and imagine that the nose is unpleasant. Thus, because they imagine that the nose is impermanent, imagine that the nose is suffering, imagine that the nose is nonself, and imagine that the nose is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the tongue is impermanent, teach that the tongue is suffering, teach that the tongue is nonself, and teach that the tongue is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the tongue is impermanent, imagine that the tongue is suffering, imagine that the tongue is nonself, and imagine that the tongue is unpleasant. Thus, because they imagine that the tongue is impermanent, imagine that the tongue is suffering, imagine that the tongue is nonself, and imagine that the tongue is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the body is impermanent, teach that the body is suffering, teach that the body is nonself, and teach that the body is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the body is impermanent, imagine that the body is suffering, imagine that the body is nonself, and imagine that the body is unpleasant. Thus, because they imagine that the body is impermanent, imagine that the body is suffering, imagine that the body is nonself, and imagine that the body is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the mental faculty is impermanent, teach that the mental faculty is suffering, teach that the mental faculty is nonself, and teach that the mental faculty is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the mental faculty is impermanent, imagine that the mental faculty is suffering, imagine that the mental faculty is nonself, and imagine that the mental faculty is unpleasant. Thus, because they imagine that the mental faculty is impermanent, imagine that the mental faculty is suffering, imagine that the mental faculty is nonself, and imagine that the mental faculty is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that sights are impermanent, teach that sights are suffering, teach that sights are nonself, and teach that sights are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that sights are impermanent, imagine that sights are suffering, imagine that sights are nonself, and imagine that sights are unpleasant. Thus, because they imagine that sights are impermanent, imagine that sights are suffering, imagine that sights are nonself, and imagine that sights are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that sounds are impermanent, teach that sounds are suffering, teach that sounds are nonself, and teach that sounds are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that sounds are impermanent, imagine that sounds are suffering, imagine that sounds are nonself, and imagine that sounds are unpleasant. Thus, because they imagine that sounds are impermanent, imagine that sounds are suffering, imagine that sounds are nonself, and imagine that sounds are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that odors are impermanent, teach that odors are suffering, teach that odors are nonself, and teach that odors are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that odors are impermanent, imagine that odors are suffering, imagine that odors are nonself, and imagine that odors are unpleasant. Thus, because they imagine that odors are impermanent, imagine that odors are suffering, imagine that odors are nonself, and imagine that odors are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that tastes are impermanent, teach that tastes are suffering, teach that tastes are nonself, and teach that tastes are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that tastes are impermanent, imagine that tastes are suffering, imagine that tastes are nonself, and imagine that tastes are unpleasant. Thus, because they imagine that tastes are impermanent, imagine that tastes are suffering, imagine that tastes are nonself, and imagine that tastes are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that tangibles are impermanent, teach that tangibles are suffering, teach that tangibles are nonself, and teach that tangibles are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that tangibles are impermanent, imagine that tangibles are suffering, imagine that tangibles are nonself, and imagine that tangibles are unpleasant. Thus, because they imagine that tangibles are impermanent, imagine that tangibles are suffering, imagine that tangibles are nonself, and imagine that tangibles are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that mental phenomena are impermanent, teach that mental phenomena are suffering, teach that mental phenomena are nonself, and teach that mental phenomena are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that mental phenomena are impermanent, imagine that mental phenomena are suffering, imagine that mental phenomena are nonself, and imagine that mental phenomena are unpleasant. Thus, because they imagine that mental phenomena are impermanent, imagine that mental phenomena are suffering, imagine that mental phenomena are nonself, and imagine that mental phenomena are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that visual consciousness is impermanent, teach that visual consciousness is suffering, teach that visual consciousness is nonself, and teach that visual consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that visual consciousness is impermanent, imagine that visual consciousness is suffering, imagine that visual consciousness is nonself, and imagine that visual consciousness is unpleasant. Thus, because they imagine that visual consciousness is impermanent, imagine that visual consciousness is suffering, imagine that visual consciousness is nonself, and imagine that visual consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that auditory consciousness is impermanent, teach that auditory consciousness is suffering, teach that auditory consciousness is nonself, and teach that auditory consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that auditory consciousness is impermanent, imagine that auditory consciousness is suffering, imagine that auditory consciousness is nonself, and imagine that auditory consciousness is unpleasant. Thus, because they imagine that auditory consciousness is impermanent, imagine that auditory consciousness is suffering, imagine that auditory consciousness is nonself, and imagine that auditory consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that olfactory consciousness is impermanent, teach that olfactory consciousness is suffering, teach that olfactory consciousness is nonself, and teach that olfactory consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that olfactory consciousness is impermanent, imagine that olfactory consciousness is suffering, imagine that olfactory consciousness is nonself, and imagine that olfactory consciousness is unpleasant. Thus, because they imagine that olfactory consciousness is impermanent, imagine that olfactory consciousness is suffering, imagine that olfactory consciousness is nonself, and imagine that olfactory consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that gustatory consciousness is impermanent, teach that gustatory consciousness is suffering, teach that gustatory consciousness is nonself, and teach that gustatory consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that gustatory consciousness is impermanent, imagine that gustatory consciousness is suffering, imagine that gustatory consciousness is nonself, and imagine that gustatory consciousness is unpleasant. Thus, because they imagine that gustatory consciousness is impermanent, imagine that gustatory consciousness is suffering, imagine that gustatory consciousness is nonself, and imagine that gustatory consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that tactile consciousness is impermanent, teach that tactile consciousness is suffering, teach that tactile consciousness is nonself, and teach that tactile consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that tactile consciousness is impermanent, imagine that tactile consciousness is suffering, imagine that tactile consciousness is nonself, and imagine that tactile consciousness is unpleasant. Thus, because they imagine that tactile consciousness is impermanent, imagine that tactile consciousness is suffering, imagine that tactile consciousness is nonself, and imagine that tactile consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that mental consciousness is impermanent, teach that mental consciousness is suffering, teach that mental consciousness is nonself, and teach that mental consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that mental consciousness is impermanent, imagine that mental consciousness is suffering, imagine that mental consciousness is nonself, and imagine that mental consciousness is unpleasant. Thus, because they imagine that mental consciousness is impermanent, imagine that mental consciousness is suffering, imagine that mental consciousness is nonself, and imagine that mental consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that visually compounded sensory contact is impermanent, teach that visually compounded sensory contact is suffering, teach that visually compounded sensory contact is nonself, and teach that visually compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that visually compounded sensory contact is impermanent, imagine that visually compounded sensory contact is suffering, imagine that visually compounded sensory contact is nonself, and imagine that visually compounded sensory contact is unpleasant. Thus, because they imagine that visually compounded sensory contact is impermanent, imagine that visually compounded sensory contact is suffering, imagine that visually compounded sensory contact is nonself, and imagine that visually compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that aurally compounded sensory contact is impermanent, teach that aurally compounded sensory contact is suffering, teach that aurally compounded sensory contact is nonself, and teach that aurally compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that aurally compounded sensory contact is impermanent, imagine that aurally compounded sensory contact is suffering, imagine that aurally compounded sensory contact is nonself, and imagine that aurally compounded sensory contact is unpleasant. Thus, because they imagine that aurally compounded sensory contact is impermanent, imagine that aurally compounded sensory contact is suffering, imagine that aurally compounded sensory contact is nonself, and imagine that aurally compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that nasally compounded sensory contact is impermanent, teach that nasally compounded sensory contact is suffering, teach that nasally compounded sensory contact is nonself, and teach that nasally compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that nasally compounded sensory contact is impermanent, imagine that nasally compounded sensory contact is suffering, imagine that nasally compounded sensory contact is nonself, and imagine that nasally compounded sensory contact is unpleasant. Thus, because they imagine that nasally compounded sensory contact is impermanent, imagine that nasally compounded sensory contact is suffering, imagine that nasally compounded sensory contact is nonself, and imagine that nasally compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that lingually compounded sensory contact is impermanent, teach that lingually compounded sensory contact is suffering, teach that lingually compounded sensory contact is nonself, and teach that lingually compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that lingually compounded sensory contact is impermanent, imagine that lingually compounded sensory contact is suffering, imagine that lingually compounded sensory contact is nonself, and imagine that lingually compounded sensory contact is unpleasant. Thus, because they imagine that lingually compounded sensory contact is impermanent, imagine that lingually compounded sensory contact is suffering, imagine that lingually compounded sensory contact is nonself, and imagine that lingually compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that corporeally compounded sensory contact is impermanent, teach that corporeally compounded sensory contact is suffering, teach that corporeally compounded sensory contact is nonself, and teach that corporeally compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that corporeally compounded sensory contact is impermanent, imagine that corporeally compounded sensory contact is suffering, imagine that corporeally compounded sensory contact is nonself, and imagine that corporeally compounded sensory contact is unpleasant. Thus, because they imagine that corporeally compounded sensory contact is impermanent, imagine that corporeally compounded sensory contact is suffering, imagine that corporeally compounded sensory contact is nonself, and imagine that corporeally compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that mentally compounded sensory contact is impermanent, teach that mentally compounded sensory contact is suffering, teach that mentally compounded sensory contact is nonself, and teach that mentally compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that mentally compounded sensory contact is impermanent, imagine that mentally compounded sensory contact is suffering, imagine that mentally compounded sensory contact is nonself, and imagine that mentally compounded sensory contact is unpleasant. Thus, because they imagine that mentally compounded sensory contact is impermanent, imagine that mentally compounded sensory contact is suffering, imagine that mentally compounded sensory contact is nonself, and imagine that mentally compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by visually compounded sensory contact are impermanent, teach that feelings conditioned by visually compounded sensory contact are suffering, teach that feelings conditioned by visually compounded sensory contact are nonself, and teach that feelings conditioned by visually compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by visually compounded sensory contact are impermanent, imagine that feelings conditioned by visually compounded sensory contact are suffering, imagine that feelings conditioned by visually compounded sensory contact are nonself, and imagine that feelings conditioned by visually compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by visually compounded sensory contact are impermanent, imagine that feelings conditioned by visually compounded sensory contact are suffering, imagine that feelings conditioned by visually compounded sensory contact are nonself, and imagine that feelings conditioned by visually compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by aurally compounded sensory contact are impermanent, teach that feelings conditioned by aurally compounded sensory contact are suffering, teach that feelings conditioned by aurally compounded sensory contact are nonself, and teach that feelings conditioned by aurally compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by aurally compounded sensory contact are impermanent, imagine that feelings conditioned by aurally compounded sensory contact are suffering, imagine that feelings conditioned by aurally compounded sensory contact are nonself, and imagine that feelings conditioned by aurally compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by aurally compounded sensory contact are impermanent, imagine that feelings conditioned by aurally compounded sensory contact are suffering, imagine that feelings conditioned by aurally compounded sensory contact are nonself, and imagine that feelings conditioned by aurally compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by nasally compounded sensory contact are impermanent, teach that feelings conditioned by nasally compounded sensory contact are suffering, teach that feelings conditioned by nasally compounded sensory contact are nonself, and teach that feelings conditioned by nasally compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by nasally compounded sensory contact are impermanent, imagine that feelings conditioned by nasally compounded sensory contact are suffering, imagine that feelings conditioned by nasally compounded sensory contact are nonself, and imagine that feelings conditioned by nasally compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by nasally compounded sensory contact are impermanent, imagine that feelings conditioned by nasally compounded sensory contact are suffering, imagine that feelings conditioned by nasally compounded sensory contact are nonself, and imagine that feelings conditioned by nasally compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by lingually compounded sensory contact are impermanent, teach that feelings conditioned by lingually compounded sensory contact are suffering, teach that feelings conditioned by lingually compounded sensory contact are nonself, and teach that feelings conditioned by lingually compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by lingually compounded sensory contact are impermanent, imagine that feelings conditioned by lingually compounded sensory contact are suffering, imagine that feelings conditioned by lingually compounded sensory contact are nonself, and imagine that feelings conditioned by lingually compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by lingually compounded sensory contact are impermanent, imagine that feelings conditioned by lingually compounded sensory contact are suffering, imagine that feelings conditioned by lingually compounded sensory contact are nonself, and imagine that feelings conditioned by lingually compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by corporeally compounded sensory contact are impermanent, teach that feelings conditioned by corporeally compounded sensory contact are suffering, teach that feelings conditioned by corporeally compounded sensory contact are nonself, and teach that feelings conditioned by corporeally compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by corporeally compounded sensory contact are impermanent, imagine that feelings conditioned by corporeally compounded sensory contact are suffering, imagine that feelings conditioned by corporeally compounded sensory contact are nonself, and imagine that feelings conditioned by corporeally compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by corporeally compounded sensory contact are impermanent, imagine that feelings conditioned by corporeally compounded sensory contact are suffering, imagine that feelings conditioned by corporeally compounded sensory contact are nonself, and imagine that feelings conditioned by corporeally compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by mentally compounded sensory contact are impermanent, teach that feelings conditioned by mentally compounded sensory contact are suffering, teach that feelings conditioned by mentally compounded sensory contact are nonself, and teach that feelings conditioned by mentally compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by mentally compounded sensory contact are impermanent, imagine that feelings conditioned by mentally compounded sensory contact are suffering, imagine that feelings conditioned by mentally compounded sensory contact are nonself, and imagine that feelings conditioned by mentally compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by mentally compounded sensory contact are impermanent, imagine that feelings conditioned by mentally compounded sensory contact are suffering, imagine that feelings conditioned by mentally compounded sensory contact are nonself, and imagine that feelings conditioned by mentally compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the earth element is impermanent, teach that the earth element is suffering, teach that the earth element is nonself, and teach that the earth element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the earth element is impermanent, imagine that the earth element is suffering, imagine that the earth element is nonself, and imagine that the earth element is unpleasant. Thus, because they imagine that the earth element is impermanent, imagine that the earth element is suffering, imagine that the earth element is nonself, and imagine that the earth element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the water element is impermanent, teach that the water element is suffering, teach that the water element is nonself, and teach that the water element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the water element is impermanent, imagine that the water element is suffering, imagine that the water element is nonself, and imagine that the water element is unpleasant. Thus, because they imagine that the water element is impermanent, imagine that the water element is suffering, imagine that the water element is nonself, and imagine that the water element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fire element is impermanent, teach that the fire element is suffering, teach that the fire element is nonself, and teach that the fire element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the fire element is impermanent, imagine that the fire element is suffering, imagine that the fire element is nonself, and imagine that the fire element is unpleasant. Thus, because they imagine that the fire element is impermanent, imagine that the fire element is suffering, imagine that the fire element is nonself, and imagine that the fire element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the wind element is impermanent, teach that the wind element is suffering, teach that the wind element is nonself, and teach that the wind element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the wind element is impermanent, imagine that the wind element is suffering, imagine that the wind element is nonself, and imagine that the wind element is unpleasant. Thus, because they imagine that the wind element is impermanent, imagine that the wind element is suffering, imagine that the wind element is nonself, and imagine that the wind element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the space element is impermanent, teach that the space element is suffering, teach that the space element is nonself, and teach that the space element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the space element is impermanent, imagine that the space element is suffering, imagine that the space element is nonself, and imagine that the space element is unpleasant. Thus, because they imagine that the space element is impermanent, imagine that the space element is suffering, imagine that the space element is nonself, and imagine that the space element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the consciousness element is impermanent, teach that the consciousness element is suffering, teach that the consciousness element is nonself, and teach that the consciousness element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the consciousness element is impermanent, imagine that the consciousness element is suffering, imagine that the consciousness element is nonself, and imagine that the consciousness element is unpleasant. Thus, because they imagine that the consciousness element is impermanent, imagine that the consciousness element is suffering, imagine that the consciousness element is nonself, and imagine that the consciousness element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that ignorance is impermanent, teach that ignorance is suffering, teach that ignorance is nonself, and teach that ignorance is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that ignorance is impermanent, imagine that ignorance is suffering, imagine that ignorance is nonself, and imagine that ignorance is unpleasant. Thus, because they imagine that ignorance is impermanent, imagine that ignorance is suffering, imagine that ignorance is nonself, and imagine that ignorance is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that formative predispositions are impermanent, teach that formative predispositions are suffering, teach that formative predispositions are nonself, and teach that formative predispositions are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that formative predispositions are impermanent, imagine that formative predispositions are suffering, imagine that formative predispositions are nonself, and imagine that formative predispositions are unpleasant. Thus, because they imagine that formative predispositions are impermanent, imagine that formative predispositions are suffering, imagine that formative predispositions are nonself, and imagine that formative predispositions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that consciousness is impermanent, teach that consciousness is suffering, teach that consciousness is nonself, and teach that consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that consciousness is impermanent, imagine that consciousness is suffering, imagine that consciousness is nonself, and imagine that consciousness is unpleasant. Thus, because they imagine that consciousness is impermanent, imagine that consciousness is suffering, imagine that consciousness is nonself, and imagine that consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that name and form are impermanent, teach that name and form are suffering, teach that name and form are nonself, and teach that name and form are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that name and form are impermanent, imagine that name and form are suffering, imagine that name and form are nonself, and imagine that name and form are unpleasant. Thus, because they imagine that name and form are impermanent, imagine that name and form are suffering, imagine that name and form are nonself, and imagine that name and form are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the six sense fields are impermanent, teach that the six sense fields are suffering, teach that the six sense fields are nonself, and teach that the six sense fields are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the six sense fields are impermanent, imagine that the six sense fields are suffering, imagine that the six sense fields are nonself, and imagine that the six sense fields are unpleasant. Thus, because they imagine that the six sense fields are impermanent, imagine that the six sense fields are suffering, imagine that the six sense fields are nonself, and imagine that the six sense fields are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that sensory contact is impermanent, teach that sensory contact is suffering, teach that sensory contact is nonself, and teach that sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that sensory contact is impermanent, imagine that sensory contact is suffering, imagine that sensory contact is nonself, and imagine that sensory contact is unpleasant. Thus, because they imagine that sensory contact is impermanent, imagine that sensory contact is suffering, imagine that sensory contact is nonself, and imagine that sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that sensation is impermanent, teach that sensation is suffering, teach that sensation is nonself, and teach that sensation is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that sensation is impermanent, imagine that sensation is suffering, imagine that sensation is nonself, and imagine that sensation is unpleasant. Thus, because they imagine that sensation is impermanent, imagine that sensation is suffering, imagine that sensation is nonself, and imagine that sensation is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that craving is impermanent, teach that craving is suffering, teach that craving is nonself, and teach that craving is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that craving is impermanent, imagine that craving is suffering, imagine that craving is nonself, and imagine that craving is unpleasant. Thus, because they imagine that craving is impermanent, imagine that craving is suffering, imagine that craving is nonself, and imagine that craving is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that grasping is impermanent, teach that grasping is suffering, teach that grasping is nonself, and teach that grasping is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that grasping is impermanent, imagine that grasping is suffering, imagine that grasping is nonself, and imagine that grasping is unpleasant. Thus, because they imagine that grasping is impermanent, imagine that grasping is suffering, imagine that grasping is nonself, and imagine that grasping is unpleasant, they will practice a reflection of the perfection of wisdom.