The Perfection of Wisdom in One Hundred Thousand Lines

“They do not observe that auditory consciousness is permanent, and do not observe that auditory consciousness is impermanent. They do not observe that auditory consciousness is happiness, and do not observe that auditory consciousness is suffering. They do not observe that auditory consciousness is a self, and do not observe that auditory consciousness is nonself. They do not observe that auditory consciousness is at peace, and do not observe that auditory consciousness is not at peace. They do not observe that auditory consciousness is empty, and do not observe that auditory consciousness is not empty. They do not observe that auditory consciousness is with a sign, and do not observe that auditory consciousness is signless. They do not observe that auditory consciousness is with wishes, and do not observe that auditory consciousness is wishless. They do not observe that auditory consciousness is a conditioned phenomenon, and do not observe that auditory consciousness is an unconditioned phenomenon. They do not observe that auditory consciousness is defilement, and do not observe that auditory consciousness is purification. They do not observe that auditory consciousness arises, and do not observe that auditory consciousness ceases. They do not observe that auditory consciousness is void, and do not observe that auditory consciousness is not void. They do not observe that auditory consciousness is virtuous, and do not observe that auditory consciousness is nonvirtuous. They do not observe that auditory consciousness is basically unethical, and do not observe that auditory consciousness is not basically unethical. They do not observe that auditory consciousness is contaminated, and do not observe that auditory consciousness is uncontaminated. They do not observe that auditory consciousness is afflicted, and do not observe that auditory consciousness is unafflicted. They do not observe that auditory consciousness is mundane, and do not observe that auditory consciousness is supramundane. They do not observe that auditory consciousness is saṃsāra, and do not observe that auditory consciousness is nirvāṇa.

“They do not observe that aurally compounded sensory contact is permanent, and do not observe that aurally compounded sensory contact is impermanent. They do not observe that aurally compounded sensory contact is happiness, and do not observe that aurally compounded sensory contact is suffering. They do not observe that aurally compounded sensory contact is a self, and do not observe that aurally compounded sensory contact is nonself. They do not observe that aurally compounded sensory contact is at peace, and do not observe that aurally compounded sensory contact is not at peace. They do not observe that aurally compounded sensory contact is empty, and do not observe that aurally compounded sensory contact is not empty. They do not observe that aurally compounded sensory contact is with a sign, and do not observe that aurally compounded sensory contact is signless. They do not observe that aurally compounded sensory contact is with wishes, and do not observe that aurally compounded sensory contact is wishless. They do not observe that aurally compounded sensory contact is a conditioned phenomenon, and do not observe that aurally compounded sensory contact is an unconditioned phenomenon. They do not observe that aurally compounded sensory contact is defilement, and do not observe that aurally compounded sensory contact is purification. They do not observe that aurally compounded sensory contact arises, and do not observe that aurally compounded sensory contact ceases. They do not observe that aurally compounded sensory contact is void, and do not observe that aurally compounded sensory contact is not void. They do not observe that aurally compounded sensory contact is virtuous, and do not observe that aurally compounded sensory contact is nonvirtuous. They do not observe that aurally compounded sensory contact is basically unethical, and do not observe that aurally compounded sensory contact is not basically unethical. They do not observe that aurally compounded sensory contact is contaminated, and do not observe that aurally compounded sensory contact is uncontaminated. They do not observe that aurally compounded sensory contact is afflicted, and do not observe that aurally compounded sensory contact is unafflicted. They do not observe that aurally compounded sensory contact is mundane, and do not observe that aurally compounded sensory contact is supramundane. They do not observe that aurally compounded sensory contact is saṃsāra, and do not observe that aurally compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the ears, sounds, and auditory consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa.

“They do not observe that the nose is permanent, and do not observe that the nose is impermanent. They do not observe that the nose is happiness, and do not observe that the nose is suffering. They do not observe that the nose is a self, and do not observe that the nose is nonself. They do not observe that the nose is at peace, and do not observe that the nose is not at peace. They do not observe that the nose is empty, and do not observe that the nose is not empty. They do not observe that the nose is with a sign, and do not observe that the nose is signless. They do not observe that the nose is with wishes, and do not observe that the nose is wishless. They do not observe that the nose is a conditioned phenomenon, and do not observe that the nose is an unconditioned phenomenon. They do not observe that the nose is defilement, and do not observe that the nose is purification. They do not observe that the nose arises, and do not observe that the nose ceases. They do not observe that the nose is void, and do not observe that the nose is not void. They do not observe that the nose is virtuous, and do not observe that the nose is nonvirtuous. They do not observe that the nose is basically unethical, and do not observe that the nose is not basically unethical. They do not observe that the nose is contaminated, and do not observe that the nose is uncontaminated. They do not observe that the nose is afflicted, and do not observe that the nose is unafflicted. They do not observe that the nose is mundane, and do not observe that the nose is supramundane. They do not observe that the nose is saṃsāra, and do not observe that the nose is nirvāṇa.

“They do not observe that odors are permanent, and do not observe that odors are impermanent. They do not observe that odors are happiness, and do not observe that odors are suffering. They do not observe that odors are a self, and do not observe that odors are nonself. They do not observe that odors are at peace, and do not observe that odors are not at peace. They do not observe that odors are empty, and do not observe that odors are not empty. They do not observe that odors are with signs, and do not observe that odors are signless. They do not observe that odors are with wishes, and do not observe that odors are wishless. They do not observe that odors are conditioned phenomena, and do not observe that odors are unconditioned phenomena. They do not observe that odors are defilement, and do not observe that odors are purification. They do not observe that odors arise, and do not observe that odors cease. They do not observe that odors are void, and do not observe that odors are not void. They do not observe that odors are virtuous, and do not observe that odors are nonvirtuous. They do not observe that odors are basically unethical, and do not observe that odors are not basically unethical. They do not observe that odors are contaminated, and do not observe that odors are uncontaminated. They do not observe that odors are afflicted, and do not observe that odors are unafflicted. They do not observe that odors are mundane, and do not observe that odors are supramundane. They do not observe that odors are saṃsāra, and do not observe that odors are nirvāṇa.

“They do not observe that olfactory consciousness is permanent, and do not observe that olfactory consciousness is impermanent. They do not observe that olfactory consciousness is happiness, and do not observe that olfactory consciousness is suffering. They do not observe that olfactory consciousness is a self, and do not observe that olfactory consciousness is nonself. They do not observe that olfactory consciousness is at peace, and do not observe that olfactory consciousness is not at peace. They do not observe that olfactory consciousness is empty, and do not observe that olfactory consciousness is not empty. They do not observe that olfactory consciousness is with a sign, and do not observe that olfactory consciousness is signless. They do not observe that olfactory consciousness is with wishes, and do not observe that olfactory consciousness is wishless. They do not observe that olfactory consciousness is a conditioned phenomenon, and do not observe that olfactory consciousness is an unconditioned phenomenon. They do not observe that olfactory consciousness is defilement, and do not observe that olfactory consciousness is purification. They do not observe that olfactory consciousness arises, and do not observe that olfactory consciousness ceases. They do not observe that olfactory consciousness is void, and do not observe that olfactory consciousness is not void. They do not observe that olfactory consciousness is virtuous, and do not observe that olfactory consciousness is nonvirtuous. They do not observe that olfactory consciousness is basically unethical, and do not observe that olfactory consciousness is not basically unethical. They do not observe that olfactory consciousness is contaminated, and do not observe that olfactory consciousness is uncontaminated. They do not observe that olfactory consciousness is afflicted, and do not observe that olfactory consciousness is unafflicted. They do not observe that olfactory consciousness is mundane, and do not observe that olfactory consciousness is supramundane. They do not observe that olfactory consciousness is saṃsāra, and do not observe that olfactory consciousness is nirvāṇa.

“They do not observe that nasally compounded sensory contact is permanent, and do not observe that nasally compounded sensory contact is impermanent. They do not observe that nasally compounded sensory contact is happiness, and do not observe that nasally compounded sensory contact is suffering. They do not observe that nasally compounded sensory contact is a self, and do not observe that nasally compounded sensory contact is nonself. They do not observe that nasally compounded sensory contact is at peace, and do not observe that nasally compounded sensory contact is not at peace. They do not observe that nasally compounded sensory contact is empty, and do not observe that nasally compounded sensory contact is not empty. They do not observe that nasally compounded sensory contact is with a sign, and do not observe that nasally compounded sensory contact is signless. They do not observe that nasally compounded sensory contact is with wishes, and do not observe that nasally compounded sensory contact is wishless. They do not observe that nasally compounded sensory contact is a conditioned phenomenon, and do not observe that nasally compounded sensory contact is an unconditioned phenomenon. They do not observe that nasally compounded sensory contact is defilement, and do not observe that nasally compounded sensory contact is purification. They do not observe that nasally compounded sensory contact arises, and do not observe that nasally compounded sensory contact ceases. They do not observe that nasally compounded sensory contact is void, and do not observe that nasally compounded sensory contact is not void. They do not observe that nasally compounded sensory contact is virtuous, and do not observe that nasally compounded sensory contact is nonvirtuous. They do not observe that nasally compounded sensory contact is basically unethical, and do not observe that nasally compounded sensory contact is not basically unethical. They do not observe that nasally compounded sensory contact is contaminated, and do not observe that nasally compounded sensory contact is uncontaminated. They do not observe that nasally compounded sensory contact is afflicted, and do not observe that nasally compounded sensory contact is unafflicted. They do not observe that nasally compounded sensory contact is mundane, and do not observe that nasally compounded sensory contact is supramundane. They do not observe that nasally compounded sensory contact is saṃsāra, and do not observe that nasally compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the nose, odors, and olfactory consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa.

“They do not observe that the tongue is permanent, and do not observe that the tongue is impermanent. They do not observe that the tongue is happiness, and do not observe that the tongue is suffering. They do not observe that the tongue is a self, and do not observe that the tongue is nonself. They do not observe that the tongue is at peace, and do not observe that the tongue is not at peace. They do not observe that the tongue is empty, and do not observe that the tongue is not empty. They do not observe that the tongue is with a sign, and do not observe that the tongue is signless. They do not observe that the tongue is with wishes, and do not observe that the tongue is wishless. They do not observe that the tongue is a conditioned phenomenon, and do not observe that the tongue is an unconditioned phenomenon. They do not observe that the tongue is defilement, and do not observe that the tongue is purification. They do not observe that the tongue arises, and do not observe that the tongue ceases. They do not observe that the tongue is void, and do not observe that the tongue is not void. They do not observe that the tongue is virtuous, and do not observe that the tongue is nonvirtuous. They do not observe that the tongue is basically unethical, and do not observe that the tongue is not basically unethical. They do not observe that the tongue is contaminated, and do not observe that the tongue is uncontaminated. They do not observe that the tongue is afflicted, and do not observe that the tongue is unafflicted. They do not observe that the tongue is mundane, and do not observe that the tongue is supramundane. They do not observe that the tongue is saṃsāra, and do not observe that the tongue is nirvāṇa.

“They do not observe that tastes are permanent, and do not observe that tastes are impermanent. They do not observe that tastes are happiness, and do not observe that tastes are suffering. They do not observe that tastes are a self, and do not observe that tastes are nonself. They do not observe that tastes are at peace, and do not observe that tastes are not at peace. They do not observe that tastes are empty, and do not observe that tastes are not empty. They do not observe that tastes are with signs, and do not observe that tastes are signless. They do not observe that tastes are with wishes, and do not observe that tastes are wishless. They do not observe that tastes are conditioned phenomena, and do not observe that tastes are unconditioned phenomena. They do not observe that tastes are defilement, and do not observe that tastes are purification. They do not observe that tastes arise, and do not observe that tastes cease. They do not observe that tastes are void, and do not observe that tastes are not void. They do not observe that tastes are virtuous, and do not observe that tastes are nonvirtuous. They do not observe that tastes are basically unethical, and do not observe that tastes are not basically unethical. They do not observe that tastes are contaminated, and do not observe that tastes are uncontaminated. They do not observe that tastes are afflicted, and do not observe that tastes are unafflicted. They do not observe that tastes are mundane, and do not observe that tastes are supramundane. They do not observe that tastes are saṃsāra, and do not observe that tastes are nirvāṇa.

“They do not observe that gustatory consciousness is permanent, and do not observe that gustatory consciousness is impermanent. They do not observe that gustatory consciousness is happiness, and do not observe that gustatory consciousness is suffering. They do not observe that gustatory consciousness is a self, and do not observe that gustatory consciousness is nonself. They do not observe that gustatory consciousness is at peace, and do not observe that gustatory consciousness is not at peace. They do not observe that gustatory consciousness is empty, and do not observe that gustatory consciousness is not empty. They do not observe that gustatory consciousness is with a sign, and do not observe that gustatory consciousness is signless. They do not observe that gustatory consciousness is with wishes, and do not observe that gustatory consciousness is wishless. They do not observe that gustatory consciousness is a conditioned phenomenon, and do not observe that gustatory consciousness is an unconditioned phenomenon. They do not observe that gustatory consciousness is defilement, and do not observe that gustatory consciousness is purification. They do not observe that gustatory consciousness arises, and do not observe that gustatory consciousness ceases. They do not observe that gustatory consciousness is void, and do not observe that gustatory consciousness is not void. They do not observe that gustatory consciousness is virtuous, and do not observe that gustatory consciousness is nonvirtuous. They do not observe that gustatory consciousness is basically unethical, and do not observe that gustatory consciousness is not basically unethical. They do not observe that gustatory consciousness is contaminated, and do not observe that gustatory consciousness is uncontaminated. They do not observe that gustatory consciousness is afflicted, and do not observe that gustatory consciousness is unafflicted. They do not observe that gustatory consciousness is mundane, and do not observe that gustatory consciousness is supramundane. They do not observe that gustatory consciousness is saṃsāra, and do not observe that gustatory consciousness is nirvāṇa.

“They do not observe that lingually compounded sensory contact is permanent, and do not observe that lingually compounded sensory contact is impermanent. They do not observe that lingually compounded sensory contact is happiness, and do not observe that lingually compounded sensory contact is suffering. They do not observe that lingually compounded sensory contact is a self, and do not observe that lingually compounded sensory contact is nonself. They do not observe that lingually compounded sensory contact is at peace, and do not observe that lingually compounded sensory contact is not at peace. They do not observe that lingually compounded sensory contact is empty, and do not observe that lingually compounded sensory contact is not empty. They do not observe that lingually compounded sensory contact is with a sign, and do not observe that lingually compounded sensory contact is signless. They do not observe that lingually compounded sensory contact is with wishes, and do not observe that lingually compounded sensory contact is wishless. They do not observe that lingually compounded sensory contact is a conditioned phenomenon, and do not observe that lingually compounded sensory contact is an unconditioned phenomenon. They do not observe that lingually compounded sensory contact is defilement, and do not observe that lingually compounded sensory contact is purification. They do not observe that lingually compounded sensory contact arises, and do not observe that lingually compounded sensory contact ceases. They do not observe that lingually compounded sensory contact is void, and do not observe that lingually compounded sensory contact is not void. They do not observe that lingually compounded sensory contact is virtuous, and do not observe that lingually compounded sensory contact is nonvirtuous. They do not observe that lingually compounded sensory contact is basically unethical, and do not observe that lingually compounded sensory contact is not basically unethical. They do not observe that lingually compounded sensory contact is contaminated, and do not observe that lingually compounded sensory contact is uncontaminated. They do not observe that lingually compounded sensory contact is afflicted, and do not observe that lingually compounded sensory contact is unafflicted. They do not observe that lingually compounded sensory contact is mundane, and do not observe that lingually compounded sensory contact is supramundane. They do not observe that lingually compounded sensory contact is saṃsāra, and do not observe that lingually compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the tongue, tastes, and gustatory consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa.

“They do not observe that the body is permanent, and do not observe that the body is impermanent. They do not observe that the body is happiness, and do not observe that the body is suffering. They do not observe that the body is a self, and do not observe that the body is nonself. They do not observe that the body is at peace, and do not observe that the body is not at peace. They do not observe that the body is empty, and do not observe that the body is not empty. They do not observe that the body is with a sign, and do not observe that the body is signless. They do not observe that the body is with wishes, and do not observe that the body is wishless. They do not observe that the body is a conditioned phenomenon, and do not observe that the body is an unconditioned phenomenon. They do not observe that the body is defilement, and do not observe that the body is purification. They do not observe that the body arises, and do not observe that the body ceases. They do not observe that the body is void, and do not observe that the body is not void. They do not observe that the body is virtuous, and do not observe that the body is nonvirtuous. They do not observe that the body is basically unethical, and do not observe that the body is not basically unethical. They do not observe that the body is contaminated, and do not observe that the body is uncontaminated. They do not observe that the body is afflicted, and do not observe that the body is unafflicted. They do not observe that the body is mundane, and do not observe that the body is supramundane. They do not observe that the body is saṃsāra, and do not observe that the body is nirvāṇa.

“They do not observe that tangibles are permanent, and do not observe that tangibles are impermanent. They do not observe that tangibles are happiness, and do not observe that tangibles are suffering. They do not observe that tangibles are a self, and do not observe that tangibles are nonself. They do not observe that tangibles are at peace, and do not observe that tangibles are not at peace. They do not observe that tangibles are empty, and do not observe that tangibles are not empty. They do not observe that tangibles are with signs, and do not observe that tangibles are signless. They do not observe that tangibles are with wishes, and do not observe that tangibles are wishless. They do not observe that tangibles are conditioned phenomena, and do not observe that tangibles are unconditioned phenomena. They do not observe that tangibles are defilement, and do not observe that tangibles are purification. They do not observe that tangibles arise, and do not observe that tangibles cease. They do not observe that tangibles are void, and do not observe that tangibles are not void. They do not observe that tangibles are virtuous, and do not observe that tangibles are nonvirtuous. They do not observe that tangibles are basically unethical, and do not observe that tangibles are not basically unethical. They do not observe that tangibles are contaminated, and do not observe that tangibles are uncontaminated. They do not observe that tangibles are afflicted, and do not observe that tangibles are unafflicted. They do not observe that tangibles are mundane, and do not observe that tangibles are supramundane. They do not observe that tangibles are saṃsāra, and do not observe that tangibles are nirvāṇa.

“They do not observe that tactile consciousness is permanent, and do not observe that tactile consciousness is impermanent. They do not observe that tactile consciousness is happiness, and do not observe that tactile consciousness is suffering. They do not observe that tactile consciousness is a self, and do not observe that tactile consciousness is nonself. They do not observe that tactile consciousness is at peace, and do not observe that tactile consciousness is not at peace. They do not observe that tactile consciousness is empty, and do not observe that tactile consciousness is not empty. They do not observe that tactile consciousness is with a sign, and do not observe that tactile consciousness is signless. They do not observe that tactile consciousness is with wishes, and do not observe that tactile consciousness is wishless. They do not observe that tactile consciousness is a conditioned phenomenon, and do not observe that tactile consciousness is an unconditioned phenomenon. They do not observe that tactile consciousness is defilement, and do not observe that tactile consciousness is purification. They do not observe that tactile consciousness arises, and do not observe that tactile consciousness ceases. They do not observe that tactile consciousness is void, and do not observe that tactile consciousness is not void. They do not observe that tactile consciousness is virtuous, and do not observe that tactile consciousness is nonvirtuous. They do not observe that tactile consciousness is basically unethical, and do not observe that tactile consciousness is not basically unethical. They do not observe that tactile consciousness is contaminated, and do not observe that tactile consciousness is uncontaminated. They do not observe that tactile consciousness is afflicted, and do not observe that tactile consciousness is unafflicted. They do not observe that tactile consciousness is mundane, and do not observe that tactile consciousness is supramundane. They do not observe that tactile consciousness is saṃsāra, and do not observe that tactile consciousness is nirvāṇa.

“They do not observe that corporeally compounded sensory contact is permanent, and do not observe that corporeally compounded sensory contact is impermanent. They do not observe that corporeally compounded sensory contact is happiness, and do not observe that corporeally compounded sensory contact is suffering. They do not observe that corporeally compounded sensory contact is a self, and do not observe that corporeally compounded sensory contact is nonself. They do not observe that corporeally compounded sensory contact is at peace, and do not observe that corporeally compounded sensory contact is not at peace. They do not observe that corporeally compounded sensory contact is empty, and do not observe that corporeally compounded sensory contact is not empty. They do not observe that corporeally compounded sensory contact is with a sign, and do not observe that corporeally compounded sensory contact is signless. They do not observe that corporeally compounded sensory contact is with wishes, and do not observe that corporeally compounded sensory contact is wishless. They do not observe that corporeally compounded sensory contact is a conditioned phenomenon, and do not observe that corporeally compounded sensory contact is an unconditioned phenomenon. They do not observe that corporeally compounded sensory contact is defilement, and do not observe that corporeally compounded sensory contact is purification. They do not observe that corporeally compounded sensory contact arises, and do not observe that corporeally compounded sensory contact ceases. They do not observe that corporeally compounded sensory contact is void, and do not observe that corporeally compounded sensory contact is not void. They do not observe that corporeally compounded sensory contact is virtuous, and do not observe that corporeally compounded sensory contact is nonvirtuous. They do not observe that corporeally compounded sensory contact is basically unethical, and do not observe that corporeally compounded sensory contact is not basically unethical. They do not observe that corporeally compounded sensory contact is contaminated, and do not observe that corporeally compounded sensory contact is uncontaminated. They do not observe that corporeally compounded sensory contact is afflicted, and do not observe that corporeally compounded sensory contact is unafflicted. They do not observe that corporeally compounded sensory contact is mundane, and do not observe that corporeally compounded sensory contact is supramundane. They do not observe that corporeally compounded sensory contact is saṃsāra, and do not observe that corporeally compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the body, tangibles, and tactile consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa.

“They do not observe that the mental faculty is permanent, and do not observe that the mental faculty is impermanent. They do not observe that the mental faculty is happiness, and do not observe that the mental faculty is suffering. They do not observe that the mental faculty is a self, and do not observe that the mental faculty is nonself. They do not observe that the mental faculty is at peace, and do not observe that the mental faculty is not at peace. They do not observe that the mental faculty is empty, and do not observe that the mental faculty is not empty. They do not observe that the mental faculty is with a sign, and do not observe that the mental faculty is signless. They do not observe that the mental faculty is with wishes, and do not observe that the mental faculty is wishless. They do not observe that the mental faculty is a conditioned phenomenon, and do not observe that the mental faculty is an unconditioned phenomenon. They do not observe that the mental faculty is defilement, and do not observe that the mental faculty is purification. They do not observe that the mental faculty arises, and do not observe that the mental faculty ceases. They do not observe that the mental faculty is void, and do not observe that the mental faculty is not void. They do not observe that the mental faculty is virtuous, and do not observe that the mental faculty is nonvirtuous. They do not observe that the mental faculty is basically unethical, and do not observe that the mental faculty is not basically unethical. They do not observe that the mental faculty is contaminated, and do not observe that the mental faculty is uncontaminated. They do not observe that the mental faculty is afflicted, and do not observe that the mental faculty is unafflicted. They do not observe that the mental faculty is mundane, and do not observe that the mental faculty is supramundane. They do not observe that the mental faculty is saṃsāra, and do not observe that the mental faculty is nirvāṇa.

“They do not observe that mental phenomena are permanent, and do not observe that mental phenomena are impermanent. They do not observe that mental phenomena are happiness, and do not observe that mental phenomena are suffering. They do not observe that mental phenomena are a self, and do not observe that mental phenomena are nonself. They do not observe that mental phenomena are at peace, and do not observe that mental phenomena are not at peace. They do not observe that mental phenomena are empty, and do not observe that mental phenomena are not empty. They do not observe that mental phenomena are with signs, and do not observe that mental phenomena are signless. They do not observe that mental phenomena are with wishes, and do not observe that mental phenomena are wishless. They do not observe that mental phenomena are conditioned phenomena, and do not observe that mental phenomena are unconditioned phenomena. They do not observe that mental phenomena are defilement, and do not observe that mental phenomena are purification. They do not observe that mental phenomena arise, and do not observe that mental phenomena cease. They do not observe that mental phenomena are void, and do not observe that mental phenomena are not void. They do not observe that mental phenomena are virtuous, and do not observe that mental phenomena are nonvirtuous. They do not observe that mental phenomena are basically unethical, and do not observe that mental phenomena are not basically unethical. They do not observe that mental phenomena are contaminated, and do not observe that mental phenomena are uncontaminated. They do not observe that mental phenomena are afflicted, and do not observe that mental phenomena are unafflicted. They do not observe that mental phenomena are mundane, and do not observe that mental phenomena are supramundane. They do not observe that mental phenomena are saṃsāra, and do not observe that mental phenomena are nirvāṇa.

“They do not observe that mental consciousness is permanent, and do not observe that mental consciousness is impermanent. They do not observe that mental consciousness is happiness, and do not observe that mental consciousness is suffering. They do not observe that mental consciousness is a self, and do not observe that mental consciousness is nonself. They do not observe that mental consciousness is at peace, and do not observe that mental consciousness is not at peace. They do not observe that mental consciousness is empty, and do not observe that mental consciousness is not empty. They do not observe that mental consciousness is with a sign, and do not observe that mental consciousness is signless. They do not observe that mental consciousness is with wishes, and do not observe that mental consciousness is wishless. They do not observe that mental consciousness is a conditioned phenomenon, and do not observe that mental consciousness is an unconditioned phenomenon. They do not observe that mental consciousness is defilement, and do not observe that mental consciousness is purification. They do not observe that mental consciousness arises, and do not observe that mental consciousness ceases. They do not observe that mental consciousness is void, and do not observe that mental consciousness is not void. They do not observe that mental consciousness is virtuous, and do not observe that mental consciousness is nonvirtuous. They do not observe that mental consciousness is basically unethical, and do not observe that mental consciousness is not basically unethical. They do not observe that mental consciousness is contaminated, and do not observe that mental consciousness is uncontaminated. They do not observe that mental consciousness is afflicted, and do not observe that mental consciousness is unafflicted. They do not observe that mental consciousness is mundane, and do not observe that mental consciousness is supramundane. They do not observe that mental consciousness is saṃsāra, and do not observe that mental consciousness is nirvāṇa.

“They do not observe that mentally compounded sensory contact is permanent, and do not observe that mentally compounded sensory contact is impermanent. They do not observe that mentally compounded sensory contact is happiness, and do not observe that mentally compounded sensory contact is suffering. They do not observe that mentally compounded sensory contact is a self, and do not observe that mentally compounded sensory contact is nonself. They do not observe that mentally compounded sensory contact is at peace, and do not observe that mentally compounded sensory contact is not at peace. They do not observe that mentally compounded sensory contact is empty, and do not observe that mentally compounded sensory contact is not empty. They do not observe that mentally compounded sensory contact is with a sign, and do not observe that mentally compounded sensory contact is signless. They do not observe that mentally compounded sensory contact is with wishes, and do not observe that mentally compounded sensory contact is wishless. They do not observe that mentally compounded sensory contact is a conditioned phenomenon, and do not observe that mentally compounded sensory contact is an unconditioned phenomenon. They do not observe that mentally compounded sensory contact is defilement, and do not observe that mentally compounded sensory contact is purification. They do not observe that mentally compounded sensory contact arises, and do not observe that mentally compounded sensory contact ceases. They do not observe that mentally compounded sensory contact is void, and do not observe that mentally compounded sensory contact is not void. They do not observe that mentally compounded sensory contact is virtuous, and do not observe that mentally compounded sensory contact is nonvirtuous. They do not observe that mentally compounded sensory contact is basically unethical, and do not observe that mentally compounded sensory contact is not basically unethical. They do not observe that mentally compounded sensory contact is contaminated, and do not observe that mentally compounded sensory contact is uncontaminated. They do not observe that mentally compounded sensory contact is afflicted, and do not observe that mentally compounded sensory contact is unafflicted. They do not observe that mentally compounded sensory contact is mundane, and do not observe that mentally compounded sensory contact is supramundane. They do not observe that mentally compounded sensory contact is saṃsāra, and do not observe that mentally compounded sensory contact is nirvāṇa.

“They do not observe that feelings of happiness, or suffering, or neither happiness nor suffering, conditioned by sensory contact compounded by the mental faculty, mental phenomena, and mental consciousness, are permanent, and do not observe that they are impermanent. They do not observe that they are happiness, and do not observe that they are suffering. They do not observe that they are a self, and do not observe that they are nonself. They do not observe that they are at peace, and do not observe that they are not at peace. They do not observe that they are empty, and do not observe that they are not empty. They do not observe that they are with signs, and do not observe that they are signless. They do not observe that they are with wishes, and do not observe that they are wishless. They do not observe that they are conditioned phenomena, and do not observe that they are unconditioned phenomena. They do not observe that they are defilement, and do not observe that they are purification. They do not observe that they arise, and do not observe that they cease. They do not observe that they are void, and do not observe that they are not void. They do not observe that they are virtuous, and do not observe that they are nonvirtuous. They do not observe that they are basically unethical, and do not observe that they are not basically unethical. They do not observe that they are contaminated, and do not observe that they are uncontaminated. They do not observe that they are afflicted, and do not observe that they are unafflicted. They do not observe that they are mundane, and do not observe that they are supramundane. They do not observe that they are saṃsāra, and do not observe that they are nirvāṇa.

“If you ask why, it is because when bodhisattva great beings practice the perfection of wisdom, they do not observe that that perfection of wisdom, that bodhisattva, or that term bodhisattva are present in the conditioned element. They do not observe that they are present in the unconditioned element.

“If you ask why, Subhūti, it is because when bodhisattva great beings practice the perfection of wisdom, they do not mentally construct and do not conceptualize any of those phenomena.²⁷⁵ When they practice the perfection of wisdom they remain in a state without conceptualization, and in order to cultivate²⁷⁶ the applications of mindfulness, while practicing the perfection of wisdom, apart from focusing their attention on all-aspect omniscience, they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the correct exertions, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the supports for miraculous ability, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the faculties, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the powers, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the branches of enlightenment, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the path, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.

“In order to cultivate the perfection of generosity, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the perfection of ethical discipline, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the perfection of tolerance, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the perfection of perseverance, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the perfection of meditative concentration, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha. In order to cultivate the perfection of wisdom, while practicing the perfection of wisdom they do not observe a perfection of wisdom. Nor do they observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.