“They teach that great compassion is impermanent, teach that great compassion is suffering, teach that great compassion is nonself, and teach that great compassion 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 great compassion is impermanent, imagine that great compassion is suffering, imagine that great compassion is nonself, and imagine that great compassion is unpleasant. Thus, because they imagine that great compassion is impermanent, imagine that great compassion is suffering, imagine that great compassion is nonself, and imagine that great compassion is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the distinct qualities of the buddhas are impermanent, teach that the distinct qualities of the buddhas are suffering, teach that the distinct qualities of the buddhas are nonself, and teach that the distinct qualities of the buddhas 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 distinct qualities of the buddhas are impermanent, imagine that the distinct qualities of the buddhas are suffering, imagine that the distinct qualities of the buddhas are nonself, and imagine that the distinct qualities of the buddhas are unpleasant. Thus, because they imagine that the distinct qualities of the buddhas are impermanent, imagine that the distinct qualities of the buddhas are suffering, imagine that the distinct qualities of the buddhas are nonself, and imagine that the distinct qualities of the buddhas are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fruit of having entered the stream is impermanent, teach that the fruit of having entered the stream is suffering, teach that the fruit of having entered the stream is nonself, and teach that the fruit of having entered the stream 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 fruit of having entered the stream is impermanent, imagine that the fruit of having entered the stream is suffering, imagine that the fruit of having entered the stream is nonself, and imagine that the fruit of having entered the stream is unpleasant. Thus, because they imagine that the fruit of having entered the stream is impermanent, imagine that the fruit of having entered the stream is suffering, imagine that the fruit of having entered the stream is nonself, and imagine that the fruit of having entered the stream is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fruit of once-returner is impermanent, teach that the fruit of once-returner is suffering, teach that the fruit of once-returner is nonself, and teach that the fruit of once-returner 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 fruit of once-returner is impermanent, imagine that the fruit of once-returner is suffering, imagine that the fruit of once-returner is nonself, and imagine that the fruit of once-returner is unpleasant. Thus, because they imagine that the fruit of once-returner is impermanent, imagine that the fruit of once-returner is suffering, imagine that the fruit of once-returner is nonself, and imagine that the fruit of once-returner is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fruit of non-returner is impermanent, teach that the fruit of non-returner is suffering, teach that the fruit of non-returner is nonself, and teach that the fruit of non-returner 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 fruit of non-returner is impermanent, imagine that the fruit of non-returner is suffering, imagine that the fruit of non-returner is nonself, and imagine that the fruit of non-returner is unpleasant. Thus, because they imagine that the fruit of non-returner is impermanent, imagine that the fruit of non-returner is suffering, imagine that the fruit of non-returner is nonself, and imagine that the fruit of non-returner is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that arhatship is impermanent, teach that arhatship is suffering, teach that arhatship is nonself, and teach that arhatship 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 arhatship is impermanent, imagine that arhatship is suffering, imagine that arhatship is nonself, and imagine that arhatship is unpleasant. Thus, because they imagine that arhatship is impermanent, imagine that arhatship is suffering, imagine that arhatship is nonself, and imagine that arhatship is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that individual enlightenment is impermanent, teach that individual enlightenment is suffering, teach that individual enlightenment is nonself, and teach that individual enlightenment 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 individual enlightenment is impermanent, imagine that individual enlightenment is suffering, imagine that individual enlightenment is nonself, and imagine that individual enlightenment is unpleasant. Thus, because they imagine that individual enlightenment is impermanent, imagine that individual enlightenment is suffering, imagine that individual enlightenment is nonself, and imagine that individual enlightenment is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the knowledge of the aspects of the path is impermanent, teach that the knowledge of the aspects of the path is suffering, teach that the knowledge of the aspects of the path is nonself, and teach that the knowledge of the aspects of the 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 knowledge of the aspects of the path is impermanent, imagine that the knowledge of the aspects of the path is suffering, imagine that the knowledge of the aspects of the path is nonself, and imagine that the knowledge of the aspects of the path is unpleasant. Thus, because they imagine that the knowledge of the aspects of the path is impermanent, imagine that the knowledge of the aspects of the path is suffering, imagine that the knowledge of the aspects of the path is nonself, and imagine that the knowledge of the aspects of the path is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that all-aspect omniscience is impermanent, teach that all-aspect omniscience is suffering, teach that all-aspect omniscience is nonself, and teach that all-aspect omniscience 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 all-aspect omniscience is impermanent, imagine that all-aspect omniscience is suffering, imagine that all-aspect omniscience is nonself, and imagine that all-aspect omniscience is unpleasant. Thus, because they imagine that all-aspect omniscience is impermanent, imagine that all-aspect omniscience is suffering, imagine that all-aspect omniscience is nonself, and imagine that all-aspect omniscience is unpleasant, they will practice a reflection of the perfection of wisdom.
“That, Kauśika, is a reflection of the perfection of wisdom.
“Moreover, Kauśika, when those sons or daughters of good families give instructions in the perfection of wisdom, they will give instructions like this: ‘Come here, son of good family, and cultivate the perfection of wisdom. While cultivating the perfection of wisdom you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of meditative concentration. While cultivating the perfection of meditative concentration you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of perseverance. While cultivating the perfection of perseverance you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of tolerance. While cultivating the perfection of tolerance you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of ethical discipline. While cultivating the perfection of ethical discipline you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of generosity. While cultivating the perfection of generosity you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level.’ But still, they give instruction by way of a mental image and by way of apprehending something, so they will cultivate the perfection of wisdom with the perception of time. That, Kauśika, is a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instructions in the perfection of wisdom to sons or daughters of good families in the vehicle of the bodhisattvas like this: ‘Come here, son of good family. You should cultivate the perfection of wisdom. Son of good family, while cultivating784 the perfection of wisdom you will go beyond the level of the śrāvakas and go beyond the level of the pratyekabuddhas.’ That, Kauśika, is a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instructions in the perfection of wisdom to sons or daughters of good families in the vehicle of the bodhisattvas like this: ‘Come here, son of good family. You should cultivate the perfection of wisdom. Son of good family, while cultivating the perfection of wisdom you enter into a bodhisattva’s full maturity, and you attain the acceptance that phenomena are nonarising. While attaining the acceptance that phenomena are nonarising you will abide in the extrasensory powers of the bodhisattvas and will serve, respect, honor, and worship the tathāgatas, arhats, perfectly complete buddhas, traveling from buddhafield to buddhafield.’
“When those sons or daughters of good families give instructions in the perfection of wisdom to those sons or daughters of good families in the vehicle of the bodhisattvas, they teach like this: ‘Those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on the profound perfection of wisdom will acquire an immeasurable, incalculable, boundless mass of merit.’ But while giving instructions in that manner to those sons or daughters of good families, they will teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instructions in the perfection of wisdom to those sons or daughters of good families in the vehicle of the bodhisattvas like this: ‘Come here, son of good family. You should gather together all the roots of virtuous action, as many as there are, of the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present, from the time when they first set their mind on enlightenment until their attainment of final nirvāṇa, in the expanse of nirvāṇa where there is no remainder of the aggregates, and you should rejoice in them and dedicate them to unsurpassed, perfect, complete enlightenment.’ But while giving instructions in that manner, those sons or daughters of good families will teach a reflection of the perfection of wisdom.”
Śakra then asked, “Blessed Lord, how do they teach, when those sons or daughters of good families do not teach a reflection of perfection of wisdom to those sons or daughters of good families in the vehicle of the bodhisattvas?”
“In that case, Kauśika,” replied the Blessed One, “those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view physical forms as impermanent. If you ask why, it is because physical forms are empty of an essential nature. That which is the essential nature of physical forms is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that physical forms are permanent or are impermanent. If physical forms themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings as impermanent. If you ask why, it is because feelings are empty of an essential nature. That which is the essential nature of feelings is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings are permanent or are impermanent. If feelings themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view perceptions as impermanent. If you ask why, it is because perceptions are empty of an essential nature. That which is the essential nature of perceptions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that perceptions are permanent or are impermanent. If perceptions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view formative predispositions as impermanent. If you ask why, it is because formative predispositions are empty of an essential nature. That which is the essential nature of formative predispositions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that formative predispositions are permanent or are impermanent. If formative predispositions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view consciousness as impermanent. If you ask why, it is because consciousness is empty of an essential nature. That which is the essential nature of consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that consciousness is permanent or is impermanent. If consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the eyes as impermanent. If you ask why, it is because the eyes are empty of an essential nature. That which is the essential nature of the eyes is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the eyes are permanent or are impermanent. If the eyes themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the ears as impermanent. If you ask why, it is because the ears are empty of an essential nature. That which is the essential nature of the ears is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the ears are permanent or are impermanent. If the ears themself do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the nose as impermanent. If you ask why, it is because the nose is empty of an essential nature. That which is the essential nature of the nose is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the nose is permanent or is impermanent. If the nose itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the tongue as impermanent. If you ask why, it is because the tongue is empty of an essential nature. That which is the essential nature of the tongue is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the tongue is permanent or is impermanent. If the tongue itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the body as impermanent. If you ask why, it is because the body is empty of an essential nature. That which is the essential nature of the body is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the body is permanent or is impermanent. If the body itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons of good families or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the mental faculty as impermanent. If you ask why, it is because the mental faculty is empty of an essential nature. That which is the essential nature of the mental faculty is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the mental faculty is permanent or is impermanent. If the mental faculty itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view sights as impermanent. If you ask why, it is because sights are empty of an essential nature. That which is the essential nature of sights is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that sights are permanent or are impermanent. If sights themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view sounds as impermanent. If you ask why, it is because sounds are empty of an essential nature. That which is the essential nature of sounds is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that sounds are permanent or are impermanent. If sounds themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view odors as impermanent. If you ask why, it is because odors are empty of an essential nature. That which is the essential nature of odors is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that odors are permanent or are impermanent. If odors themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view tastes as impermanent. If you ask why, it is because tastes are empty of an essential nature. That which is the essential nature of tastes is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that tastes are permanent or are impermanent. If tastes themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view tangibles as impermanent. If you ask why, it is because tangibles are empty of an essential nature. That which is the essential nature of tangibles is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that tangibles are permanent or are impermanent. If tangibles themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view mental phenomena as impermanent. If you ask why, it is because mental phenomena are empty of an essential nature. That which is the essential nature of mental phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that mental phenomena are permanent or are impermanent. If mental phenomena themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view visual consciousness as impermanent. If you ask why, it is because visual consciousness is empty of an essential nature. That which is the essential nature of visual consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that visual consciousness is permanent or is impermanent. If visual consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view auditory consciousness as impermanent. If you ask why, it is because auditory consciousness is empty of an essential nature. That which is the essential nature of auditory consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that auditory consciousness is permanent or is impermanent. If auditory consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view olfactory consciousness as impermanent. If you ask why, it is because olfactory consciousness is empty of an essential nature. That which is the essential nature of olfactory consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that olfactory consciousness is permanent or is impermanent. If olfactory consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view gustatory consciousness as impermanent. If you ask why, it is because gustatory consciousness is empty of an essential nature. That which is the essential nature of gustatory consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that gustatory consciousness is permanent or is impermanent. If gustatory consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view tactile consciousness as impermanent. If you ask why, it is because tactile consciousness is empty of an essential nature. That which is the essential nature of tactile consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that tactile consciousness is permanent or is impermanent. If tactile consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view mental consciousness as impermanent. If you ask why, it is because mental consciousness is empty of an essential nature. That which is the essential nature of mental consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that mental consciousness is permanent or is impermanent. If mental consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view visually compounded sensory contact as impermanent. If you ask why, it is because visually compounded sensory contact is empty of an essential nature. That which is the essential nature of visually compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that visually compounded sensory contact is permanent or is impermanent. If visually compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view aurally compounded sensory contact as impermanent. If you ask why, it is because aurally compounded sensory contact is empty of an essential nature. That which is the essential nature of aurally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that aurally compounded sensory contact is permanent or is impermanent. If aurally compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view nasally compounded sensory contact as impermanent. If you ask why, it is because nasally compounded sensory contact is empty of an essential nature. That which is the essential nature of nasally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that nasally compounded sensory contact is permanent or is impermanent. If nasally compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view lingually compounded sensory contact as impermanent. If you ask why, it is because lingually compounded sensory contact is empty of an essential nature. That which is the essential nature of lingually compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that lingually compounded sensory contact is permanent or is impermanent. If lingually compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view corporeally compounded sensory contact as impermanent. If you ask why, it is because corporeally compounded sensory contact is empty of an essential nature. That which is the essential nature of corporeally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that corporeally compounded sensory contact is permanent or is impermanent. If corporeally compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view mentally compounded sensory contact as impermanent. If you ask why, it is because mentally compounded sensory contact is empty of an essential nature. That which is the essential nature of mentally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that mentally compounded sensory contact is permanent or is impermanent. If mentally compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons of good families or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by visually compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by visually compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by visually compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by visually compounded sensory contact are permanent or are impermanent. If feelings conditioned by visually compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by aurally compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by aurally compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by aurally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by aurally compounded sensory contact are permanent or are impermanent. If feelings conditioned by aurally compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by nasally compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by nasally compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by nasally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by nasally compounded sensory contact are permanent or are impermanent. If feelings conditioned by nasally compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by lingually compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by lingually compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by lingually compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by lingually compounded sensory contact are permanent or are impermanent. If feelings conditioned by lingually compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by corporeally compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by corporeally compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by corporeally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by corporeally compounded sensory contact are permanent or are impermanent. If feelings conditioned by corporeally compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by mentally compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by mentally compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by mentally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by mentally compounded sensory contact are permanent or are impermanent. If feelings conditioned by mentally compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the earth element as impermanent. If you ask why, it is because the earth element is empty of an essential nature. That which is the essential nature of the earth element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the earth element is permanent or is impermanent. If the earth element itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the water element as impermanent. If you ask why, it is because the water element is empty of an essential nature. That which is the essential nature of the water element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the water element is permanent or is impermanent. If the water element does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.