“They teach that the rebirth process is impermanent, teach that the rebirth process is suffering, teach that the rebirth process is nonself, and teach that the rebirth process 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 rebirth process is impermanent, imagine that the rebirth process is suffering, imagine that the rebirth process is nonself, and imagine that the rebirth process is unpleasant. Thus, because they imagine that the rebirth process is impermanent, imagine that the rebirth process is suffering, imagine that the rebirth process is nonself, and imagine that the rebirth process is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that birth is impermanent, teach that birth is suffering, teach that birth is nonself, and teach that birth 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 birth is impermanent, imagine that birth is suffering, imagine that birth is nonself, and imagine that birth is unpleasant. Thus, because they imagine that birth is impermanent, imagine that birth is suffering, imagine that birth is nonself, and imagine that birth is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that aging and death are impermanent, teach that aging and death are suffering, teach that aging and death are nonself, and teach that aging and death 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 aging and death are impermanent, imagine that aging and death are suffering, imagine that aging and death are nonself, and imagine that aging and death are unpleasant. Thus, because they imagine that aging and death are impermanent, imagine that aging and death are suffering, imagine that aging and death are nonself, and imagine that aging and death are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of generosity is impermanent, teach that the perfection of generosity is suffering, teach that the perfection of generosity is nonself, and teach that the perfection of generosity 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 perfection of generosity is impermanent, imagine that the perfection of generosity is suffering, imagine that the perfection of generosity is nonself, and imagine that the perfection of generosity is unpleasant. Thus, because they imagine that the perfection of generosity is impermanent, imagine that the perfection of generosity is suffering, imagine that the perfection of generosity is nonself, and imagine that the perfection of generosity is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of ethical discipline is impermanent, teach that the perfection of ethical discipline is suffering, teach that the perfection of ethical discipline is nonself, and teach that the perfection of ethical discipline 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 perfection of ethical discipline is impermanent, imagine that the perfection of ethical discipline is suffering, imagine that the perfection of ethical discipline is nonself, and imagine that the perfection of ethical discipline is unpleasant. Thus, because they imagine that the perfection of ethical discipline is impermanent, imagine that the perfection of ethical discipline is suffering, imagine that the perfection of ethical discipline is nonself, and imagine that the perfection of ethical discipline is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of tolerance is impermanent, teach that the perfection of tolerance is suffering, teach that the perfection of tolerance is nonself, and teach that the perfection of tolerance 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 perfection of tolerance is impermanent, imagine that the perfection of tolerance is suffering, imagine that the perfection of tolerance is nonself, and imagine that the perfection of tolerance is unpleasant. Thus, because they imagine that the perfection of tolerance is impermanent, imagine that the perfection of tolerance is suffering, imagine that the perfection of tolerance is nonself, and imagine that the perfection of tolerance is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of perseverance is impermanent, teach that the perfection of perseverance is suffering, teach that the perfection of perseverance is nonself, and teach that the perfection of perseverance 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 perfection of perseverance is impermanent, imagine that the perfection of perseverance is suffering, imagine that the perfection of perseverance is nonself, and imagine that the perfection of perseverance is unpleasant. Thus, because they imagine that the perfection of perseverance is impermanent, imagine that the perfection of perseverance is suffering, imagine that the perfection of perseverance is nonself, and imagine that the perfection of perseverance is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of meditative concentration is impermanent, teach that the perfection of meditative concentration is suffering, teach that the perfection of meditative concentration is nonself, and teach that the perfection of meditative concentration 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 perfection of meditative concentration is impermanent, imagine that the perfection of meditative concentration is suffering, imagine that the perfection of meditative concentration is nonself, and imagine that the perfection of meditative concentration is unpleasant. Thus, because they imagine that the perfection of meditative concentration is impermanent, imagine that the perfection of meditative concentration is suffering, imagine that the perfection of meditative concentration is nonself, and imagine that the perfection of meditative concentration is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of wisdom is impermanent, teach that the perfection of wisdom is suffering, teach that the perfection of wisdom is nonself, and teach that the perfection of wisdom 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 perfection of wisdom is impermanent, imagine that the perfection of wisdom is suffering, imagine that the perfection of wisdom is nonself, and imagine that the perfection of wisdom is unpleasant. Thus, because they imagine that the perfection of wisdom is impermanent, imagine that the perfection of wisdom is suffering, imagine that the perfection of wisdom is nonself, and imagine that the perfection of wisdom is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of internal phenomena is impermanent, teach that the emptiness of internal phenomena is suffering, teach that the emptiness of internal phenomena is nonself, and teach that the emptiness of internal phenomena 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 emptiness of internal phenomena is impermanent, imagine that the emptiness of internal phenomena is suffering, imagine that the emptiness of internal phenomena is nonself, and imagine that the emptiness of internal phenomena is unpleasant. Thus, because they imagine that the emptiness of internal phenomena is impermanent, imagine that the emptiness of internal phenomena is suffering, imagine that the emptiness of internal phenomena is nonself, and imagine that the emptiness of internal phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of external phenomena is impermanent, teach that the emptiness of external phenomena is suffering, teach that the emptiness of external phenomena is nonself, and teach that the emptiness of external phenomena 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 emptiness of external phenomena is impermanent, imagine that the emptiness of external phenomena is suffering, imagine that the emptiness of external phenomena is nonself, and imagine that the emptiness of external phenomena is unpleasant. Thus, because they imagine that the emptiness of external phenomena is impermanent, imagine that the emptiness of external phenomena is suffering, imagine that the emptiness of external phenomena is nonself, and imagine that the emptiness of external phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of external and internal phenomena is impermanent, teach that the emptiness of external and internal phenomena is suffering, teach that the emptiness of external and internal phenomena is nonself, and teach that the emptiness of external and internal phenomena 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 emptiness of external and internal phenomena is impermanent, imagine that the emptiness of external and internal phenomena is suffering, imagine that the emptiness of external and internal phenomena is nonself, and imagine that the emptiness of external and internal phenomena is unpleasant. Thus, because they imagine that the emptiness of external and internal phenomena is impermanent, imagine that the emptiness of external and internal phenomena is suffering, imagine that the emptiness of external and internal phenomena is nonself, and imagine that the emptiness of external and internal phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of emptiness is impermanent, teach that the emptiness of emptiness is suffering, teach that the emptiness of emptiness is nonself, and teach that the emptiness of emptiness 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 emptiness of emptiness is impermanent, imagine that the emptiness of emptiness is suffering, imagine that the emptiness of emptiness is nonself, and imagine that the emptiness of emptiness is unpleasant. Thus, because they imagine that the emptiness of emptiness is impermanent, imagine that the emptiness of emptiness is suffering, imagine that the emptiness of emptiness is nonself, and imagine that the emptiness of emptiness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of great extent is impermanent, teach that the emptiness of great extent is suffering, teach that the emptiness of great extent is nonself, and teach that the emptiness of great extent 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 emptiness of great extent is impermanent, imagine that the emptiness of great extent is suffering, imagine that the emptiness of great extent is nonself, and imagine that the emptiness of great extent is unpleasant. Thus, because they imagine that the emptiness of great extent is impermanent, imagine that the emptiness of great extent is suffering, imagine that the emptiness of great extent is nonself, and imagine that the emptiness of great extent is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of ultimate reality is impermanent, teach that the emptiness of ultimate reality is suffering, teach that the emptiness of ultimate reality is nonself, and teach that the emptiness of ultimate reality 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 emptiness of ultimate reality is impermanent, imagine that the emptiness of ultimate reality is suffering, imagine that the emptiness of ultimate reality is nonself, and imagine that the emptiness of ultimate reality is unpleasant. Thus, because they imagine that the emptiness of ultimate reality is impermanent, imagine that the emptiness of ultimate reality is suffering, imagine that the emptiness of ultimate reality is nonself, and imagine that the emptiness of ultimate reality is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of conditioned phenomena is impermanent, teach that the emptiness of conditioned phenomena is suffering, teach that the emptiness of conditioned phenomena is nonself, and teach that the emptiness of conditioned phenomena 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 emptiness of conditioned phenomena is impermanent, imagine that the emptiness of conditioned phenomena is suffering, imagine that the emptiness of conditioned phenomena is nonself, and imagine that the emptiness of conditioned phenomena is unpleasant. Thus, because they imagine that the emptiness of conditioned phenomena is impermanent, imagine that the emptiness of conditioned phenomena is suffering, imagine that the emptiness of conditioned phenomena is nonself, and imagine that the emptiness of conditioned phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of unconditioned phenomena is impermanent, teach that the emptiness of unconditioned phenomena is suffering, teach that the emptiness of unconditioned phenomena is nonself, and teach that the emptiness of unconditioned phenomena 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 emptiness of unconditioned phenomena is impermanent, imagine that the emptiness of unconditioned phenomena is suffering, imagine that the emptiness of unconditioned phenomena is nonself, and imagine that the emptiness of unconditioned phenomena is unpleasant. Thus, because they imagine that the emptiness of unconditioned phenomena is impermanent, imagine that the emptiness of unconditioned phenomena is suffering, imagine that the emptiness of unconditioned phenomena is nonself, and imagine that the emptiness of unconditioned phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of the unlimited is impermanent, teach that the emptiness of the unlimited is suffering, teach that the emptiness of the unlimited is nonself, and teach that the emptiness of the unlimited 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 emptiness of the unlimited is impermanent, imagine that the emptiness of the unlimited is suffering, imagine that the emptiness of the unlimited is nonself, and imagine that the emptiness of the unlimited is unpleasant. Thus, because they imagine that the emptiness of the unlimited is impermanent, imagine that the emptiness of the unlimited is suffering, imagine that the emptiness of the unlimited is nonself, and imagine that the emptiness of the unlimited is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of that which has neither beginning nor end is impermanent, teach that the emptiness of that which has neither beginning nor end is suffering, teach that the emptiness of that which has neither beginning nor end is nonself, and teach that the emptiness of that which has neither beginning nor end 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 emptiness of that which has neither beginning nor end is impermanent, imagine that the emptiness of that which has neither beginning nor end is suffering, imagine that the emptiness of that which has neither beginning nor end is nonself, and imagine that the emptiness of that which has neither beginning nor end is unpleasant. Thus, because they imagine that the emptiness of that which has neither beginning nor end is impermanent, imagine that the emptiness of that which has neither beginning nor end is suffering, imagine that the emptiness of that which has neither beginning nor end is nonself, and imagine that the emptiness of that which has neither beginning nor end is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of nonexclusion is impermanent, teach that the emptiness of nonexclusion is suffering, teach that the emptiness of nonexclusion is nonself, and teach that the emptiness of nonexclusion 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 emptiness of nonexclusion is impermanent, imagine that the emptiness of nonexclusion is suffering, imagine that the emptiness of nonexclusion is nonself, and imagine that the emptiness of nonexclusion is unpleasant. Thus, because they imagine that the emptiness of nonexclusion is impermanent, imagine that the emptiness of nonexclusion is suffering, imagine that the emptiness of nonexclusion is nonself, and imagine that the emptiness of nonexclusion is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of inherent nature is impermanent, teach that the emptiness of inherent nature is suffering, teach that the emptiness of inherent nature is nonself, and teach that the emptiness of inherent nature 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 emptiness of inherent nature is impermanent, imagine that the emptiness of inherent nature is suffering, imagine that the emptiness of inherent nature is nonself, and imagine that the emptiness of inherent nature is unpleasant. Thus, because they imagine that the emptiness of inherent nature is impermanent, imagine that the emptiness of inherent nature is suffering, imagine that the emptiness of inherent nature is nonself, and imagine that the emptiness of inherent nature is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of all phenomena is impermanent, teach that the emptiness of all phenomena is suffering, teach that the emptiness of all phenomena is nonself, and teach that the emptiness of all phenomena 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 emptiness of all phenomena is impermanent, imagine that the emptiness of all phenomena is suffering, imagine that the emptiness of all phenomena is nonself, and imagine that the emptiness of all phenomena is unpleasant. Thus, because they imagine that the emptiness of all phenomena is impermanent, imagine that the emptiness of all phenomena is suffering, imagine that the emptiness of all phenomena is nonself, and imagine that the emptiness of all phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of intrinsic defining characteristics is impermanent, teach that the emptiness of intrinsic defining characteristics is suffering, teach that the emptiness of intrinsic defining characteristics is nonself, and teach that the emptiness of intrinsic defining characteristics 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 emptiness of intrinsic defining characteristics is impermanent, imagine that the emptiness of intrinsic defining characteristics is suffering, imagine that the emptiness of intrinsic defining characteristics is nonself, and imagine that the emptiness of intrinsic defining characteristics is unpleasant. Thus, because they imagine that the emptiness of intrinsic defining characteristics is impermanent, imagine that the emptiness of intrinsic defining characteristics is suffering, imagine that the emptiness of intrinsic defining characteristics is nonself, and imagine that the emptiness of intrinsic defining characteristics is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of that which cannot be apprehended is impermanent, teach that the emptiness of that which cannot be apprehended is suffering, teach that the emptiness of that which cannot be apprehended is nonself, and teach that the emptiness of that which cannot be apprehended 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 emptiness of that which cannot be apprehended is impermanent, imagine that the emptiness of that which cannot be apprehended is suffering, imagine that the emptiness of that which cannot be apprehended is nonself, and imagine that the emptiness of that which cannot be apprehended is unpleasant. Thus, because they imagine that the emptiness of that which cannot be apprehended is impermanent, imagine that the emptiness of that which cannot be apprehended is suffering, imagine that the emptiness of that which cannot be apprehended is nonself, and imagine that the emptiness of that which cannot be apprehended is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of nonentities is impermanent, teach that the emptiness of nonentities is suffering, teach that the emptiness of nonentities is nonself, and teach that the emptiness of nonentities 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 emptiness of nonentities is impermanent, imagine that the emptiness of nonentities is suffering, imagine that the emptiness of nonentities is nonself, and imagine that the emptiness of nonentities is unpleasant. Thus, because they imagine that the emptiness of nonentities is impermanent, imagine that the emptiness of nonentities is suffering, imagine that the emptiness of nonentities is nonself, and imagine that the emptiness of nonentities is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of essential nature is impermanent, teach that the emptiness of essential nature is suffering, teach that the emptiness of essential nature is nonself, and teach that the emptiness of essential nature 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 emptiness of essential nature is impermanent, imagine that the emptiness of essential nature is suffering, imagine that the emptiness of essential nature is nonself, and imagine that the emptiness of essential nature is unpleasant. Thus, because they imagine that the emptiness of essential nature is impermanent, imagine that the emptiness of essential nature is suffering, imagine that the emptiness of essential nature is nonself, and imagine that the emptiness of essential nature is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of an essential nature of nonentities is impermanent, teach that the emptiness of an essential nature of nonentities is suffering, teach that the emptiness of an essential nature of nonentities is nonself, and teach that the emptiness of an essential nature of nonentities 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 emptiness of an essential nature of nonentities is impermanent, imagine that the emptiness of an essential nature of nonentities is suffering, imagine that the emptiness of an essential nature of nonentities is nonself, and imagine that the emptiness of an essential nature of nonentities is unpleasant. Thus, because they imagine that the emptiness of an essential nature of nonentities is impermanent, imagine that the emptiness of an essential nature of nonentities is suffering, imagine that the emptiness of an essential nature of nonentities is nonself, and imagine that the emptiness of an essential nature of nonentities is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the applications of mindfulness are impermanent, teach that the applications of mindfulness are suffering, teach that the applications of mindfulness are nonself, and teach that the applications of mindfulness 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 applications of mindfulness are impermanent, imagine that the applications of mindfulness are suffering, imagine that the applications of mindfulness are nonself, and imagine that the applications of mindfulness are unpleasant. Thus, because they imagine that the applications of mindfulness are impermanent, imagine that the applications of mindfulness are suffering, imagine that the applications of mindfulness are nonself, and imagine that the applications of mindfulness are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the correct exertions are impermanent, teach that the correct exertions are suffering, teach that the correct exertions are nonself, and teach that the correct exertions 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 correct exertions are impermanent, imagine that the correct exertions are suffering, imagine that the correct exertions are nonself, and imagine that the correct exertions are unpleasant. Thus, because they imagine that the correct exertions are impermanent, imagine that the correct exertions are suffering, imagine that the correct exertions are nonself, and imagine that the correct exertions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the supports for miraculous ability are impermanent, teach that the supports for miraculous ability are suffering, teach that the supports for miraculous ability are nonself, and teach that the supports for miraculous ability 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 supports for miraculous ability are impermanent, imagine that the supports for miraculous ability are suffering, imagine that the supports for miraculous ability are nonself, and imagine that the supports for miraculous ability are unpleasant. Thus, because they imagine that the supports for miraculous ability are impermanent, imagine that the supports for miraculous ability are suffering, imagine that the supports for miraculous ability are nonself, and imagine that the supports for miraculous ability are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the faculties are impermanent, teach that the faculties are suffering, teach that the faculties are nonself, and teach that the faculties 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 faculties are impermanent, imagine that the faculties are suffering, imagine that the faculties are nonself, and imagine that the faculties are unpleasant. Thus, because they imagine that the faculties are impermanent, imagine that the faculties are suffering, imagine that the faculties are nonself, and imagine that the faculties are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the powers are impermanent, teach that the powers are suffering, teach that the powers are nonself, and teach that the powers 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 powers are impermanent, imagine that the powers are suffering, imagine that the powers are nonself, and imagine that the powers are unpleasant. Thus, because they imagine that the powers are impermanent, imagine that the powers are suffering, imagine that the powers are nonself, and imagine that the powers are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the branches of enlightenment are impermanent, teach that the branches of enlightenment are suffering, teach that the branches of enlightenment are nonself, and teach that the branches of enlightenment 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 branches of enlightenment are impermanent, imagine that the branches of enlightenment are suffering, imagine that the branches of enlightenment are nonself, and imagine that the branches of enlightenment are unpleasant. Thus, because they imagine that the branches of enlightenment are impermanent, imagine that the branches of enlightenment are suffering, imagine that the branches of enlightenment are nonself, and imagine that the branches of enlightenment are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the noble eightfold path is impermanent, teach that the noble eightfold path is suffering, teach that the noble eightfold path is nonself, and teach that the noble eightfold path 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 noble eightfold path is impermanent, imagine that the noble eightfold path is suffering, imagine that the noble eightfold path is nonself, and imagine that the noble eightfold path is unpleasant. Thus, because they imagine that the noble eightfold path is impermanent, imagine that the noble eightfold path is suffering, imagine that the noble eightfold path is nonself, and imagine that the noble eightfold path is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the truths of the noble ones are impermanent, teach that the truths of the noble ones are suffering, teach that the truths of the noble ones are nonself, and teach that the truths of the noble ones 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 truths of the noble ones are impermanent, imagine that the truths of the noble ones are suffering, imagine that the truths of the noble ones are nonself, and imagine that the truths of the noble ones are unpleasant. Thus, because they imagine that the truths of the noble ones are impermanent, imagine that the truths of the noble ones are suffering, imagine that the truths of the noble ones are nonself, and imagine that the truths of the noble ones are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the meditative concentrations are impermanent, teach that the meditative concentrations are suffering, teach that the meditative concentrations are nonself, and teach that the meditative concentrations 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 meditative concentrations are impermanent, imagine that the meditative concentrations are suffering, imagine that the meditative concentrations are nonself, and imagine that the meditative concentrations are unpleasant. Thus, because they imagine that the meditative concentrations are impermanent, imagine that the meditative concentrations are suffering, imagine that the meditative concentrations are nonself, and imagine that the meditative concentrations are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the immeasurable attitudes are impermanent, teach that the immeasurable attitudes are suffering, teach that the immeasurable attitudes are nonself, and teach that the immeasurable attitudes 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 immeasurable attitudes are impermanent, imagine that the immeasurable attitudes are suffering, imagine that the immeasurable attitudes are nonself, and imagine that the immeasurable attitudes are unpleasant. Thus, because they imagine that the immeasurable attitudes are impermanent, imagine that the immeasurable attitudes are suffering, imagine that the immeasurable attitudes are nonself, and imagine that the immeasurable attitudes are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the formless absorptions are impermanent, teach that the formless absorptions are suffering, teach that the formless absorptions are nonself, and teach that the formless absorptions 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 formless absorptions are impermanent, imagine that the formless absorptions are suffering, imagine that the formless absorptions are nonself, and imagine that the formless absorptions are unpleasant. Thus, because they imagine that the formless absorptions are impermanent, imagine that the formless absorptions are suffering, imagine that the formless absorptions are nonself, and imagine that the formless absorptions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the liberations are impermanent, teach that the liberations are suffering, teach that the liberations are nonself, and teach that the liberations 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 liberations are impermanent, imagine that the liberations are suffering, imagine that the liberations are nonself, and imagine that the liberations are unpleasant. Thus, because they imagine that the liberations are impermanent, imagine that the liberations are suffering, imagine that the liberations are nonself, and imagine that the liberations are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the serial steps of meditative absorption are impermanent, teach that the serial steps of meditative absorption are suffering, teach that the serial steps of meditative absorption are nonself, and teach that the serial steps of meditative absorption 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 serial steps of meditative absorption are impermanent, imagine that the serial steps of meditative absorption are suffering, imagine that the serial steps of meditative absorption are nonself, and imagine that the serial steps of meditative absorption are unpleasant. Thus, because they imagine that the serial steps of meditative absorption are impermanent, imagine that the serial steps of meditative absorption are suffering, imagine that the serial steps of meditative absorption are nonself, and imagine that the serial steps of meditative absorption are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, teach that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, teach that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, and teach that the emptiness, signlessness, and wishlessness gateways to liberation 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 emptiness, signlessness, and wishlessness gateways to liberation are impermanent, imagine that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, and imagine that the emptiness, signlessness, and wishlessness gateways to liberation are unpleasant. Thus, because they imagine that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, imagine that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, and imagine that the emptiness, signlessness, and wishlessness gateways to liberation are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the extrasensory powers are impermanent, teach that the extrasensory powers are suffering, teach that the extrasensory powers are nonself, and teach that the extrasensory powers 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 extrasensory powers are impermanent, imagine that the extrasensory powers are suffering, imagine that the extrasensory powers are nonself, and imagine that the extrasensory powers are unpleasant. Thus, because they imagine that the extrasensory powers are impermanent, imagine that the extrasensory powers are suffering, imagine that the extrasensory powers are nonself, and imagine that the extrasensory powers are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the meditative stabilities are impermanent, teach that the meditative stabilities are suffering, teach that the meditative stabilities are nonself, and teach that the meditative stabilities 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 meditative stabilities are impermanent, imagine that the meditative stabilities are suffering, imagine that the meditative stabilities are nonself, and imagine that the meditative stabilities are unpleasant. Thus, because they imagine that the meditative stabilities are impermanent, imagine that the meditative stabilities are suffering, imagine that the meditative stabilities are nonself, and imagine that the meditative stabilities are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the dhāraṇī gateways are impermanent, teach that the dhāraṇī gateways are suffering, teach that the dhāraṇī gateways are nonself, and teach that the dhāraṇī gateways 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 dhāraṇī gateways are impermanent, imagine that the dhāraṇī gateways are suffering, imagine that the dhāraṇī gateways are nonself, and imagine that the dhāraṇī gateways are unpleasant. Thus, because they imagine that the dhāraṇī gateways are impermanent, imagine that the dhāraṇī gateways are suffering, imagine that the dhāraṇī gateways are nonself, and imagine that the dhāraṇī gateways are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the powers of the tathāgatas are impermanent, teach that the powers of the tathāgatas are suffering, teach that the powers of the tathāgatas are nonself, and teach that the powers of the tathāgatas 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 powers of the tathāgatas are impermanent, imagine that the powers of the tathāgatas are suffering, imagine that the powers of the tathāgatas are nonself, and imagine that the powers of the tathāgatas are unpleasant. Thus, because they imagine that the powers of the tathāgatas are impermanent, imagine that the powers of the tathāgatas are suffering, imagine that the powers of the tathāgatas are nonself, and imagine that the powers of the tathāgatas are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fearlessnesses are impermanent, teach that the fearlessnesses are suffering, teach that the fearlessnesses are nonself, and teach that the fearlessnesses 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 fearlessnesses are impermanent, imagine that the fearlessnesses are suffering, imagine that the fearlessnesses are nonself, and imagine that the fearlessnesses are unpleasant. Thus, because they imagine that the fearlessnesses are impermanent, imagine that the fearlessnesses are suffering, imagine that the fearlessnesses are nonself, and imagine that the fearlessnesses are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the kinds of exact knowledge are impermanent, teach that the kinds of exact knowledge are suffering, teach that the kinds of exact knowledge are nonself, and teach that the kinds of exact knowledge 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 kinds of exact knowledge are impermanent, imagine that the kinds of exact knowledge are suffering, imagine that the kinds of exact knowledge are nonself, and imagine that the kinds of exact knowledge are unpleasant. Thus, because they imagine that the kinds of exact knowledge are impermanent, imagine that the kinds of exact knowledge are suffering, imagine that the kinds of exact knowledge are nonself, and imagine that the kinds of exact knowledge are unpleasant, they will practice a reflection of the perfection of wisdom.