“Subhūti,” replied the Blessed One, “those who have conviction in the perfection of wisdom do not have conviction in physical forms, do not have conviction in feelings, do not have conviction in perceptions, do not have conviction in formative predispositions, and do not have conviction in consciousness; do not have conviction in the eyes, do not have conviction in the ears, do not have conviction in the nose, do not have conviction in the tongue, do not have conviction in the body, and do not have conviction in the mental faculty; do not have conviction in sights, do not have conviction in sounds, do not have conviction in odors, do not have conviction in tastes, do not have conviction in tangibles, and do not have conviction in mental phenomena; do not have conviction in visual consciousness, do not have conviction in auditory consciousness, do not have conviction in olfactory consciousness, do not have conviction in gustatory consciousness, do not have conviction in tactile consciousness, and do not have conviction in mental consciousness; do not have conviction in visually compounded sensory contact, do not have conviction in aurally compounded sensory contact, do not have conviction in nasally compounded sensory contact, do not have conviction in lingually compounded sensory contact, do not have conviction in corporeally compounded sensory contact, and do not have conviction in mentally compounded sensory contact; do not have conviction in feelings conditioned by visually compounded sensory contact, do not have conviction in feelings conditioned by aurally compounded sensory contact, do not have conviction in feelings conditioned by nasally compounded sensory contact, do not have conviction in feelings conditioned by lingually compounded sensory contact, do not have conviction in feelings conditioned by corporeally compounded sensory contact, and do not have conviction in feelings conditioned by mentally compounded sensory contact; do not have conviction in the earth element, do not have conviction in the water element, do not have conviction in the fire element, do not have conviction in the wind element, do not have conviction in the space element, and do not have conviction in the consciousness element; do not have conviction in ignorance, do not have conviction in formative predispositions, do not have conviction in consciousness, do not have conviction in name and form, do not have conviction in the six sense fields, do not have conviction in sensory contact, do not have conviction in sensation, do not have conviction in craving, do not have conviction in grasping, do not have conviction in the rebirth process, do not have conviction in birth, and do not have conviction in aging and death; do not have conviction in the perfection of generosity, do not have conviction in the perfection of ethical discipline, do not have conviction in the perfection of tolerance, do not have conviction in the perfection of perseverance, do not have conviction in the perfection of meditative concentration, and do not have conviction in the perfection of wisdom; do not have conviction in the emptiness of internal phenomena, do not have conviction in the emptiness of external phenomena, do not have conviction in the emptiness of external and internal phenomena, do not have conviction in the emptiness of emptiness, do not have conviction in the emptiness of great extent, do not have conviction in the emptiness of ultimate reality, do not have conviction in the emptiness of conditioned phenomena, do not have conviction in the emptiness of unconditioned phenomena, do not have conviction in the emptiness of the unlimited, do not have conviction in the emptiness of that which has neither beginning nor end, do not have conviction in the emptiness of nonexclusion, do not have conviction in the emptiness of an inherent nature, do not have conviction in the emptiness of all phenomena, do not have conviction in the emptiness of intrinsic defining characteristics, do not have conviction in the emptiness of that which cannot be apprehended, do not have conviction in the emptiness of nonentities, do not have conviction in the emptiness of essential nature, and do not have conviction in the emptiness of an essential nature of nonentities; do not have conviction in the four applications of mindfulness, do not have conviction in the four correct exertions, do not have conviction in the four supports for miraculous ability, do not have conviction in the five faculties, do not have conviction in the five powers, do not have conviction in the seven branches of enlightenment, and do not have conviction in the noble eightfold path; do not have conviction in the four truths of the noble ones, do not have conviction in the four meditative concentrations, do not have conviction in the four immeasurable attitudes, do not have conviction in the four formless absorptions, do not have conviction in the eight liberations, do not have conviction in the nine serial steps of meditative absorption, do not have conviction in the emptiness, signlessness, and wishlessness gateways to liberation, do not have conviction in the extrasensory powers, do not have conviction in the meditative stabilities, do not have conviction in the dhāraṇī gateways, do not have conviction in the ten powers of the tathāgatas, do not have conviction in the four fearlessnesses, do not have conviction in the four kinds of exact knowledge, do not have conviction in great compassion, and do not have conviction in the eighteen distinct qualities of the buddhas; and do not have conviction in the fruit of having entered the stream, do not have conviction in the fruit of once-returner, do not have conviction in the fruit of non-returner, do not have conviction in arhatship, do not have conviction in individual enlightenment, do not have conviction in the knowledge of the aspects of the path, and do not have conviction in all-aspect omniscience.”
Subhūti asked, “Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in physical forms? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in perceptions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in formative predispositions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in consciousness?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the eyes? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the ears? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the nose? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the tongue? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the body? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the mental faculty?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in sights? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in sounds? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in odors? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in tastes? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in tangibles? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in mental phenomena?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in visual consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in auditory consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in olfactory consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in gustatory consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in tactile consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in mental consciousness?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in visually compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in aurally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in nasally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in lingually compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in corporeally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in mentally compounded sensory contact?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by visually compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by aurally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by nasally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by lingually compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by corporeally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by mentally compounded sensory contact?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the earth element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the water element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the fire element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the wind element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the space element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the consciousness element?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in ignorance? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in formative predispositions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in name and form? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the six sense fields? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in sensation? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in craving? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in grasping? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the rebirth process? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in birth? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in aging and death?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of generosity? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of ethical discipline? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of tolerance? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of perseverance? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of meditative concentration? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of wisdom?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of internal phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of external phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of external and internal phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of emptiness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of great extent? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of ultimate reality? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of conditioned phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of unconditioned phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of the unlimited? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of that which has neither beginning nor end? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of nonexclusion? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of inherent nature? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of all phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of intrinsic defining characteristics? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of that which cannot be apprehended? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of nonentities? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of essential nature? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of an essential nature of nonentities?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four applications of mindfulness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four correct exertions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four supports for miraculous ability? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the five faculties? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the five powers? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the seven branches of enlightenment? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the noble eightfold path?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four truths of the noble ones? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four meditative concentrations? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four immeasurable attitudes? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four formless absorptions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the eight liberations? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the nine serial steps of meditative absorption? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness gateway to liberation? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the signlessness gateway to liberation? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the wishlessness gateway to liberation? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the extrasensory powers? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the meditative stabilities? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the dhāraṇī gateways? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the ten powers of the tathāgatas? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four fearlessnesses? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four kinds of exact knowledge? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in great compassion? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the eighteen distinct qualities of the buddhas?
“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the fruit of having entered the stream? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the fruit of once-returner? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the fruit of non-returner? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in arhatship? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in individual enlightenment? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the knowledge of the aspects of the path? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in all-aspect omniscience?”
“Subhūti,” replied the Blessed One, “it is because physical forms cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in physical forms. Subhūti, it is because feelings cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings. Subhūti, it is because perceptions cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in perceptions. Subhūti, it is because formative predispositions cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in formative predispositions. Subhūti, it is because consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in consciousness.
“Subhūti, it is because the eyes cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the eyes. Subhūti, it is because the ears cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the ears. Subhūti, it is because the nose cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the nose. Subhūti, it is because the tongue cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the tongue. Subhūti, it is because the body cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the body. Subhūti, it is because the mental faculty cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the mental faculty.
“Subhūti, it is because sights cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in sights. Subhūti, it is because sounds cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in sounds. Subhūti, it is because odors cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in odors. Subhūti, it is because tastes cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in tastes. Subhūti, it is because tangibles cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in tangibles. Subhūti, it is because mental phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in mental phenomena.
“Subhūti, it is because visual consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in visual consciousness. Subhūti, it is because auditory consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in auditory consciousness. Subhūti, it is because olfactory consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in olfactory consciousness. Subhūti, it is because gustatory consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in gustatory consciousness. Subhūti, it is because tactile consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in tactile consciousness. Subhūti, it is because mental consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in mental consciousness.
“Subhūti, it is because visually compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in visually compounded sensory contact. Subhūti, it is because aurally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in aurally compounded sensory contact. Subhūti, it is because nasally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in nasally compounded sensory contact. Subhūti, it is because lingually compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in lingually compounded sensory contact. Subhūti, it is because corporeally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in corporeally compounded sensory contact. Subhūti, it is because mentally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in mentally compounded sensory contact.
“Subhūti, it is because feelings conditioned by visually compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by visually compounded sensory contact. Subhūti, it is because feelings conditioned by aurally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by aurally compounded sensory contact. Subhūti, it is because feelings conditioned by nasally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by nasally compounded sensory contact. Subhūti, it is because feelings conditioned by lingually compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by lingually compounded sensory contact. Subhūti, it is because feelings conditioned by corporeally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by corporeally compounded sensory contact. Subhūti, it is because feelings conditioned by mentally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by mentally compounded sensory contact.
“Subhūti, it is because the earth element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the earth element. Subhūti, it is because the water element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the water element. Subhūti, it is because the fire element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the fire element. Subhūti, it is because the wind element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the wind element. Subhūti, it is because the space element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the space element. Subhūti, it is because the consciousness element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the consciousness element.
“Subhūti, it is because ignorance cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in ignorance. Subhūti, it is because formative predispositions cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in formative predispositions. Subhūti, it is because consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in consciousness. Subhūti, it is because name and form cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in name and form. Subhūti, it is because the six sense fields cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the six sense fields. Subhūti, it is because sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in sensory contact. Subhūti, it is because sensation cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in sensation. Subhūti, it is because craving cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in craving. Subhūti, it is because grasping cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in grasping. Subhūti, it is because the rebirth process cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the rebirth process. Subhūti, it is because birth cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in birth. Subhūti, it is because aging and death cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in aging and death.
“Subhūti, it is because the perfection of generosity cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of generosity. Subhūti, it is because the perfection of ethical discipline cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of ethical discipline. Subhūti, it is because the perfection of tolerance cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of tolerance. Subhūti, it is because the perfection of perseverance cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of perseverance. Subhūti, it is because the perfection of meditative concentration cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of meditative concentration. Subhūti, it is because the perfection of wisdom cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of wisdom.
“Subhūti, it is because the emptiness of internal phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of internal phenomena. Subhūti, it is because the emptiness of external phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of external phenomena. Subhūti, it is because the emptiness of external and internal phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of external and internal phenomena. Subhūti, it is because the emptiness of emptiness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of emptiness. Subhūti, it is because the emptiness of great extent cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of great extent. Subhūti, it is because the emptiness of ultimate reality cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of ultimate reality. Subhūti, it is because the emptiness of conditioned phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of conditioned phenomena. Subhūti, it is because the emptiness of unconditioned phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of unconditioned phenomena. Subhūti, it is because the emptiness of the unlimited cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of the unlimited. Subhūti, it is because the emptiness of that which has neither beginning nor end cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of that which has neither beginning nor end. Subhūti, it is because the emptiness of nonexclusion cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of nonexclusion. Subhūti, it is because the emptiness of inherent nature cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of inherent nature. Subhūti, it is because the emptiness of all phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of all phenomena. Subhūti, it is because the emptiness of intrinsic defining characteristics cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of intrinsic defining characteristics. Subhūti, it is because the emptiness of that which cannot be apprehended cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of that which cannot be apprehended. Subhūti, it is because the emptiness of nonentities cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of nonentities. Subhūti, it is because the emptiness of essential nature cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of essential nature. Subhūti, it is because the emptiness of an essential nature of nonentities cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of an essential nature of nonentities.
“Subhūti, it is because the applications of mindfulness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the applications of mindfulness. Subhūti, it is because the correct exertions cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the correct exertions. Subhūti, it is because the supports for miraculous ability cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the supports for miraculous ability. Subhūti, it is because the faculties cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the faculties. Subhūti, it is because the powers cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the powers. Subhūti, it is because the branches of enlightenment cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the branches of enlightenment. Subhūti, it is because the noble eightfold path cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the noble eightfold path.