Chapter 28
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the perfection of wisdom is inactive.”
“Subhūti,” replied the Blessed One, “that is because an agent cannot be apprehended. Similarly, Subhūti, it is because physical forms cannot be apprehended, feelings cannot be apprehended, perceptions cannot be apprehended, formative predispositions cannot be apprehended, and consciousness cannot be apprehended. The eyes cannot be apprehended, the ears cannot be apprehended, the nose cannot be apprehended, the tongue cannot be apprehended, the body cannot be apprehended, and the mental faculty cannot be apprehended. Sights cannot be apprehended, sounds cannot be apprehended, odors cannot be apprehended, tastes cannot be apprehended, tangibles cannot be apprehended, and mental phenomena cannot be apprehended. Visual consciousness cannot be apprehended, auditory consciousness cannot be apprehended, olfactory consciousness cannot be apprehended, gustatory consciousness cannot be apprehended, tactile consciousness cannot be apprehended, and mental consciousness cannot be apprehended. Visually compounded sensory contact cannot be apprehended, aurally compounded sensory contact cannot be apprehended, nasally compounded sensory contact cannot be apprehended, lingually compounded sensory contact cannot be apprehended, corporeally compounded sensory contact cannot be apprehended, and mentally compounded sensory contact cannot be apprehended. Feelings conditioned by visually compounded sensory contact cannot be apprehended, feelings conditioned by aurally compounded sensory contact cannot be apprehended, feelings conditioned by nasally compounded sensory contact cannot be apprehended, feelings conditioned by lingually compounded sensory contact cannot be apprehended, feelings conditioned by corporeally compounded sensory contact cannot be apprehended, and feelings conditioned by mentally compounded sensory contact cannot be apprehended. The earth element cannot be apprehended, the water element cannot be apprehended, the fire element cannot be apprehended, the wind element cannot be apprehended, the space element cannot be apprehended, and the consciousness element cannot be apprehended. Ignorance cannot be apprehended, formative predispositions cannot be apprehended, consciousness cannot be apprehended, name and form cannot be apprehended, the six sense fields cannot be apprehended, sensory contact cannot be apprehended, sensation cannot be apprehended, craving cannot be apprehended, grasping cannot be apprehended, the rebirth process cannot be apprehended, birth cannot be apprehended, and aging and death cannot be apprehended. The perfection of generosity cannot be apprehended, the perfection of ethical discipline cannot be apprehended, the perfection of tolerance cannot be apprehended, the perfection of perseverance cannot be apprehended, the perfection of meditative concentration cannot be apprehended, and the perfection of wisdom cannot be apprehended. The emptiness of internal phenomena cannot be apprehended, the emptiness of external phenomena cannot be apprehended, the emptiness of external and internal phenomena cannot be apprehended, the emptiness of emptiness cannot be apprehended, the emptiness of great extent cannot be apprehended, the emptiness of ultimate reality cannot be apprehended, the emptiness of conditioned phenomena cannot be apprehended, the emptiness of unconditioned phenomena cannot be apprehended, the emptiness of the unlimited cannot be apprehended, the emptiness of that which has neither beginning nor end cannot be apprehended, the emptiness of nonexclusion cannot be apprehended, the emptiness of inherent nature cannot be apprehended, the emptiness of all phenomena cannot be apprehended, the emptiness of intrinsic defining characteristics cannot be apprehended, the emptiness of that which cannot be apprehended cannot be apprehended, the emptiness of nonentities cannot be apprehended, the emptiness of essential nature cannot be apprehended, and the emptiness of an essential nature of nonentities cannot be apprehended. The applications of mindfulness cannot be apprehended, the correct exertions cannot be apprehended, the supports for miraculous ability cannot be apprehended, the faculties cannot be apprehended, the powers cannot be apprehended, the branches of enlightenment cannot be apprehended, and the noble eightfold path cannot be apprehended. The truths of the noble ones cannot be apprehended, the meditative concentrations cannot be apprehended, the immeasurable attitudes cannot be apprehended, the formless absorptions cannot be apprehended, the eight liberations cannot be apprehended, the nine serial steps of meditative absorption cannot be apprehended, the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended, the extrasensory powers cannot be apprehended, the meditative stabilities cannot be apprehended, the dhāraṇī gateways cannot be apprehended, the powers of the tathāgatas cannot be apprehended, the fearlessnesses cannot be apprehended, the kinds of exact knowledge cannot be apprehended, great loving kindness cannot be apprehended, great compassion cannot be apprehended, and the distinct qualities of the buddhas cannot be apprehended. The fruit of having entered the stream cannot be apprehended, the fruit of once-returner cannot be apprehended, the fruit of non-returner cannot be apprehended, arhatship cannot be apprehended, individual enlightenment cannot be apprehended, the knowledge of aspects of the path cannot be apprehended, and all-aspect omniscience cannot be apprehended.”
“Blessed Lord, how then should bodhisattva great beings practicing the perfection of wisdom here practice?” asked Subhūti.
“Subhūti,” replied the Lord, “here when bodhisattva great beings practice the perfection of wisdom, if they do not engage with physical forms, they are practicing the perfection of wisdom. If they do not practice with the notion that physical forms are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that physical forms are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that physical forms are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that physical forms are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because physical forms that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with feelings, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with perceptions, they are practicing the perfection of wisdom. If they do not practice with the notion that perceptions are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that perceptions are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that perceptions are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that perceptions are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because perceptions that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with formative predispositions, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that formative predispositions are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that formative predispositions are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that formative predispositions are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because formative predispositions that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with the eyes, they are practicing the perfection of wisdom. If they do not practice with the notion that the eyes are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the eyes are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the eyes are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the eyes are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because eyes that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with the ears, they are practicing the perfection of wisdom. If they do not practice with the notion that the ears are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the ears are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the ears are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the ears are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because ears that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with the nose, they are practicing the perfection of wisdom. If they do not practice with the notion that the nose is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the nose is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the nose is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the nose is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the nose that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with the tongue, they are practicing the perfection of wisdom. If they do not practice with the notion that the tongue is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the tongue is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the tongue is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the tongue is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the tongue that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with the body, they are practicing the perfection of wisdom. If they do not practice with the notion that the body is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the body is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the body is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the body is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the body that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with the mental faculty, they are practicing the perfection of wisdom. If they do not practice with the notion that the mental faculty is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the mental faculty is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the mental faculty is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the mental faculty is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the mental faculty that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with sights, they are practicing the perfection of wisdom. If they do not practice with the notion that sights are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sights are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sights are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that sights are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because sights that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with sounds, they are practicing the perfection of wisdom. If they do not practice with the notion that sounds are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sounds are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sounds are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that sounds are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because sounds that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with odors, they are practicing the perfection of wisdom. If they do not practice with the notion that odors are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that odors are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that odors are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that odors are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because odors that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with tastes, they are practicing the perfection of wisdom. If they do not practice with the notion that tastes are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tastes are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tastes are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that tastes are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because tastes that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with tangibles, they are practicing the perfection of wisdom. If they do not practice with the notion that tangibles are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tangibles are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tangibles are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that tangibles are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because tangibles that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with mental phenomena, they are practicing the perfection of wisdom. If they do not practice with the notion that mental phenomena are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mental phenomena are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mental phenomena are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that mental phenomena are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because mental phenomena that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with visual consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that visual consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that visual consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that visual consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that visual consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because visual consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with auditory consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that auditory consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that auditory consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that auditory consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that auditory consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because auditory consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with olfactory consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that olfactory consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that olfactory consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that olfactory consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that olfactory consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because olfactory consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with gustatory consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that gustatory consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that gustatory consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that gustatory consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that gustatory consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because gustatory consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with tactile consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that tactile consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tactile consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tactile consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that tactile consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because tactile consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with mental consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that mental consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mental consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mental consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that mental consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because mental consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with visually compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that visually compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that visually compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that visually compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that visually compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because visually compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with aurally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that aurally compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that aurally compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that aurally compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that aurally compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because aurally compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with nasally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that nasally compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that nasally compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that nasally compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that nasally compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because nasally compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with lingually compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that lingually compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that lingually compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that lingually compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that lingually compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because lingually compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with corporeally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that corporeally compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that corporeally compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that corporeally compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that corporeally compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because corporeally compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with mentally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that mentally compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mentally compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mentally compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that mentally compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because mentally compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with feelings conditioned by visually compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by visually compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by visually compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by visually compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by visually compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by visually compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with feelings conditioned by aurally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by aurally compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with feelings conditioned by nasally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by nasally compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with feelings conditioned by lingually compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by lingually compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with feelings conditioned by corporeally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by corporeally compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with feelings conditioned by mentally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by mentally compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with the earth element, they are practicing the perfection of wisdom. If they do not practice with the notion that the earth element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the earth element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the earth element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the earth element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the earth element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with the water element, they are practicing the perfection of wisdom. If they do not practice with the notion that the water element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the water element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the water element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the water element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the water element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with the fire element, they are practicing the perfection of wisdom. If they do not practice with the notion that the fire element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the fire element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the fire element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the fire element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the fire element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with the wind element, they are practicing the perfection of wisdom. If they do not practice with the notion that the wind element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the wind element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the wind element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the wind element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the wind element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with the space element, they are practicing the perfection of wisdom. If they do not practice with the notion that the space element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the space element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the space element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the space element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the space element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with the consciousness element, they are practicing the perfection of wisdom. If they do not practice with the notion that the consciousness element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the consciousness element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the consciousness element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the consciousness element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the consciousness element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with ignorance, they are practicing the perfection of wisdom. If they do not practice with the notion that ignorance is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that ignorance is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that ignorance is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that ignorance is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because ignorance that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with formative predispositions, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that formative predispositions are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that formative predispositions are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that formative predispositions are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because formative predispositions that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with name and form, they are practicing the perfection of wisdom. If they do not practice with the notion that name and form are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that name and form are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that name and form are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that name and form are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because name and form that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with the six sense fields, they are practicing the perfection of wisdom. If they do not practice with the notion that the six sense fields are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the six sense fields are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the six sense fields are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the six sense fields are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the six sense fields that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.
“If they do not engage with sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with sensation, they are practicing the perfection of wisdom. If they do not practice with the notion that sensation is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sensation is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sensation is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that sensation is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because sensation that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.
“If they do not engage with craving, they are practicing the perfection of wisdom. If they do not practice with the notion that craving is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that craving is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that craving is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that craving is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because craving that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.