“If they do not practice with the notion that sights are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘sights that are unperfected and perfected are not sights,’ they are practicing the perfection of wisdom. If they do not practice with the notion that sounds are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘sounds that are unperfected and perfected are not sounds,’ they are practicing the perfection of wisdom. If they do not practice with the notion that odors are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘odors that are unperfected and perfected are not odors,’ they are practicing the perfection of wisdom. If they do not practice with the notion that tastes are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘tastes that are unperfected and perfected are not tastes,’ they are practicing the perfection of wisdom. If they do not practice with the notion that tangibles are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘tangibles that are unperfected and perfected are not tangibles,’ they are practicing the perfection of wisdom. If they do not practice with the notion that mental phenomena are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘mental phenomena that are unperfected and perfected are not mental phenomena,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that visual consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘visual consciousness that is unperfected and perfected is not visual consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that auditory consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘auditory consciousness that is unperfected and perfected is not auditory consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that olfactory consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘olfactory consciousness that is unperfected and perfected is not olfactory consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that gustatory consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘gustatory consciousness that is unperfected and perfected is not gustatory consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that tactile consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘tactile consciousness that is unperfected and perfected is not tactile consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that mental consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘mental consciousness that is unperfected and perfected is not mental consciousness,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that visually compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘visually compounded sensory contact that is unperfected and perfected is not visually compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that aurally compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘aurally compounded sensory contact that is unperfected and perfected is not aurally compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that nasally compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘nasally compounded sensory contact that is unperfected and perfected is not nasally compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that lingually compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘lingually compounded sensory contact that is unperfected and perfected is not lingually compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that corporeally compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘corporeally compounded sensory contact that is unperfected and perfected is not corporeally compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that mentally compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘mentally compounded sensory contact that is unperfected and perfected is not mentally 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 ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by visually compounded sensory contact that are unperfected and perfected are not 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 aurally compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by aurally compounded sensory contact that are unperfected and perfected are not 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 nasally compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by nasally compounded sensory contact that are unperfected and perfected are not 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 lingually compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by lingually compounded sensory contact that are unperfected and perfected are not 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 corporeally compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by corporeally compounded sensory contact that are unperfected and perfected are not 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 mentally compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by mentally compounded sensory contact that are unperfected and perfected are not feelings conditioned by mentally compounded sensory contact,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that the earth element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the earth element that is unperfected and perfected is not the earth element,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the water element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the water element that is unperfected and perfected is not the water element,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the fire element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the fire element that is unperfected and perfected is not the fire element,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the wind element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the wind element that is unperfected and perfected is not the wind element,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the space element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the space element that is unperfected and perfected is not the space element,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the consciousness element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the consciousness element that is unperfected and perfected is not the consciousness element,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that ignorance is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘ignorance that is unperfected and perfected is not ignorance,’ they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘formative predispositions that are unperfected and perfected are not formative predispositions,’ they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘consciousness that is unperfected and perfected is not consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that name and form are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘name and form that are unperfected and perfected are not name and form,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the six sense fields are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the six sense fields that are unperfected and perfected are not the six sense fields,’ they are practicing the perfection of wisdom. If they do not practice with the notion that sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘sensory contact that is unperfected and perfected is not sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that sensation is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘sensation that is unperfected and perfected is not sensation,’ they are practicing the perfection of wisdom. If they do not practice with the notion that craving is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘craving that is unperfected and perfected is not craving,’ they are practicing the perfection of wisdom. If they do not practice with the notion that grasping is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘grasping that is unperfected and perfected is not grasping,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the rebirth process is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the rebirth process that is unperfected and perfected is not the rebirth process,’ they are practicing the perfection of wisdom. If they do not practice with the notion that birth is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘birth that is unperfected and perfected is not birth,’ they are practicing the perfection of wisdom. If they do not practice with the notion that aging and death are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘aging and death that are unperfected and perfected are not aging and death,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that the perfection of generosity is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of generosity that is unperfected and perfected is not the perfection of generosity,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of ethical discipline is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of ethical discipline that is unperfected and perfected is not the perfection of ethical discipline,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of tolerance is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of tolerance that is unperfected and perfected is not the perfection of tolerance,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of perseverance is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of perseverance that is unperfected and perfected is not the perfection of perseverance,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of meditative concentration is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of meditative concentration that is unperfected and perfected is not the perfection of meditative concentration,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of wisdom is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of wisdom that is unperfected and perfected is not the perfection of wisdom,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that the emptiness of internal phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of internal phenomena that is unperfected and perfected is not the emptiness of internal phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of external phenomena that is unperfected and perfected is not the emptiness of external phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external and internal phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of external and internal phenomena that is unperfected and perfected is not the emptiness of external and internal phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of emptiness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of emptiness that is unperfected and perfected is not the emptiness of emptiness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of great extent is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of great extent that is unperfected and perfected is not the emptiness of great extent,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of ultimate reality is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of ultimate reality that is unperfected and perfected is not the emptiness of ultimate reality,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of conditioned phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of conditioned phenomena that is unperfected and perfected is not the emptiness of conditioned phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of unconditioned phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of unconditioned phenomena that is unperfected and perfected is not the emptiness of unconditioned phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of the unlimited is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of the unlimited that is unperfected and perfected is not the emptiness of the unlimited,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which has neither beginning nor end is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of that which has neither beginning nor end that is unperfected and perfected is not the emptiness of that which has neither beginning nor end,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonexclusion is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of nonexclusion that is unperfected and perfected is not the emptiness of nonexclusion,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of inherent nature is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of inherent nature that is unperfected and perfected is not the emptiness of inherent nature,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of all phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of all phenomena that is unperfected and perfected is not the emptiness of all phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of intrinsic defining characteristics is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of intrinsic defining characteristics that is unperfected and perfected is not the emptiness of intrinsic defining characteristics,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which cannot be apprehended is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of that which cannot be apprehended that is unperfected and perfected is not the emptiness of that which cannot be apprehended,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonentities is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of nonentities that is unperfected and perfected is not the emptiness of nonentities,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of essential nature is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of essential nature that is unperfected and perfected is not the emptiness of essential nature,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of an essential nature of nonentities is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of an essential nature of nonentities that is unperfected and perfected is not the emptiness of an essential nature of nonentities,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that the applications of mindfulness are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the applications of mindfulness that are unperfected and perfected are not the applications of mindfulness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the correct exertions are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the correct exertions that are unperfected and perfected are not the correct exertions,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the supports for miraculous ability are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the supports for miraculous ability that are unperfected and perfected are not the supports for miraculous ability,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the faculties are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the faculties that are unperfected and perfected are not the faculties,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the powers are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the powers that are unperfected and perfected are not the powers,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the branches of enlightenment are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the branches of enlightenment that are unperfected and perfected are not the branches of enlightenment,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the noble eightfold path is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the noble eightfold path that is unperfected and perfected is not the noble eightfold path,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that the truths of the noble ones are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the truths of the noble ones that are unperfected and perfected are not the truths of the noble ones,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative concentrations are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the meditative concentrations that are unperfected and perfected are not the meditative concentrations,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the immeasurable attitudes are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the immeasurable attitudes that are unperfected and perfected are not the immeasurable attitudes,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the formless absorptions are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the formless absorptions that are unperfected and perfected are not the formless absorptions,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the eight liberations are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the eight liberations that are unperfected and perfected are not the eight liberations,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the nine serial steps of meditative absorption are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the nine serial steps of meditative absorption that are unperfected and perfected are not the nine serial steps of meditative absorption,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness, signlessness, and wishlessness gateways to liberation that are unperfected and perfected are not the emptiness, signlessness, and wishlessness gateways to liberation,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the extrasensory powers are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the extrasensory powers that are unperfected and perfected are not the extrasensory powers,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative stabilities are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the meditative stabilities that are unperfected and perfected are not the meditative stabilities,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the dhāraṇī gateways are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the dhāraṇī gateways that are unperfected and perfected are not the dhāraṇī gateways,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that the ten powers of the tathāgatas are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the ten powers of the tathāgatas that are unperfected and perfected are not the ten powers of the tathāgatas,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the four fearlessnesses are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the four fearlessnesses that are unperfected and perfected are not the four fearlessnesses,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the four kinds of exact knowledge are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the four kinds of exact knowledge that are unperfected and perfected are not the four kinds of exact knowledge,’ they are practicing the perfection of wisdom. If they do not practice with the notion that great loving kindness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘great loving kindness that is unperfected and perfected is not great loving kindness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that great compassion is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘great compassion that is unperfected and perfected is not great compassion,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the eighteen distinct qualities of the buddhas are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the eighteen distinct qualities of the buddhas that are unperfected and perfected are not the eighteen distinct qualities of the buddhas,’ they are practicing the perfection of wisdom.
“If they do not practice with the notion that knowledge of all the dharmas is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘knowledge of all the dharmas that is unperfected and perfected is not knowledge of all the dharmas,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the knowledge of aspects of the path is ‘unperfected and perfected’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the knowledge of aspects of the path that is unperfected and perfected is not the knowledge of aspects of the path,’ they are practicing the perfection of wisdom. If they do not practice with the notion that all-aspect omniscience is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘all-aspect omniscience that is unperfected and perfected is not all-aspect omniscience,’ they are practicing the perfection of wisdom.”
Subhūti said, “Blessed Lord, how wonderful it is that the tathāgata, arhat, perfectly complete Buddha has excellently revealed attachment and nonattachment in this manner for the sons or daughters of good families who follow the vehicle of the bodhisattvas.”
“So it is, Subhūti, so it is, Subhūti!” replied the Blessed One. “The tathāgata, arhat, perfectly complete Buddha has excellently revealed attachment and nonattachment for the sons or daughters of good families who follow the vehicle of the bodhisattvas.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the notion that ‘physical forms are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘perceptions are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘formative predispositions are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘consciousness is attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the eyes are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the ears are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the nose is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the tongue is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the body is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the mental faculty is attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘sights are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘sounds are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘odors are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘tastes are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘tangibles are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘mental phenomena are attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘visual consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘auditory consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘olfactory consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘gustatory consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘tactile consciousness is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘mental consciousness is attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘visually compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘aurally compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘nasally compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘lingually compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘corporeally compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘mentally compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by visually compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by aurally compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by nasally compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by lingually compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by corporeally compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by mentally compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the earth element is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the water element is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the fire element is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the wind element is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the space element is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the consciousness element is attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘ignorance is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘formative predispositions are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘name and form are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the six sense fields are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘sensation is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘craving is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘grasping is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the rebirth process is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘birth is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘aging and death are attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of generosity is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of ethical discipline is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of tolerance is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of perseverance is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of meditative concentration is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of wisdom is attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of internal phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of external phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of external and internal phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of emptiness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of great extent is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of ultimate reality is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of conditioned phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of unconditioned phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of the unlimited is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of that which has neither beginning nor end is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of nonexclusion is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of inherent nature is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of all phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of intrinsic defining characteristics is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of that which cannot be apprehended is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of nonentities is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of essential nature is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of an essential nature of nonentities is attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the applications of mindfulness are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the correct exertions are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the supports for miraculous ability are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the faculties are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the powers are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the branches of enlightenment are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the noble eightfold path is attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the truths of the noble ones are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the meditative concentrations are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the immeasurable attitudes are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the formless absorptions are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the eight liberations are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the nine serial steps of meditative absorption are attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness, signlessness, and wishlessness gateways to liberation are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the extrasensory powers are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the meditative stabilities are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the dhāraṇī gateways are attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the ten powers of the tathāgatas are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the four fearlessnesses are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the four kinds of exact knowledge are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘great loving kindness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘great compassion is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the eighteen distinct qualities of the buddhas are attached or unattached,’ they are practicing the perfection of wisdom.
“When they practice the perfection of wisdom, if they do not practice with the notion that ‘knowledge of all the dharmas is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the knowledge of aspects of the path is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘all-aspect omniscience is attached or unattached,’ they are practicing the perfection of wisdom.
“Subhūti, when bodhisattva great beings practice in that manner, they do not perceive that ‘physical forms are attached or unattached,’ do not perceive that ‘feelings are attached or unattached,’ do not perceive that ‘perceptions are attached or unattached,’ do not perceive that ‘formative predispositions are attached or unattached,’ and do not perceive that ‘consciousness is attached or unattached.’
“They do not perceive that ‘the eyes are attached or unattached,’ do not perceive that ‘the ears are attached or unattached,’ do not perceive that ‘the nose is attached or unattached,’ do not perceive that ‘the tongue is attached or unattached,’ do not perceive that ‘the body is attached or unattached,’ and do not perceive that ‘the mental faculty is attached or unattached.’
“They do not perceive that ‘sights are attached or unattached,’ do not perceive that ‘sounds are attached or unattached,’ do not perceive that ‘odors are attached or unattached,’ do not perceive that ‘tastes are attached or unattached,’ do not perceive that ‘tangibles are attached or unattached,’ and do not perceive that ‘mental phenomena are attached or unattached.’
“They do not perceive that ‘visual consciousness is attached or unattached,’ do not perceive that ‘auditory consciousness is attached or unattached,’ do not perceive that ‘olfactory consciousness is attached or unattached,’ do not perceive that ‘gustatory consciousness is attached or unattached,’ do not perceive that ‘tactile consciousness is attached or unattached,’ and do not perceive that ‘mental consciousness is attached or unattached.’
“They do not perceive that ‘visually compounded sensory contact is attached or unattached,’ do not perceive that ‘aurally compounded sensory contact is attached or unattached,’ do not perceive that ‘nasally compounded sensory contact is attached or unattached,’ do not perceive that ‘lingually compounded sensory contact is attached or unattached,’ do not perceive that ‘corporeally compounded sensory contact is attached or unattached,’ and do not perceive that ‘mentally compounded sensory contact is attached or unattached.’
“They do not perceive that ‘feelings conditioned by visually compounded sensory contact are attached or unattached,’ do not perceive that ‘feelings conditioned by aurally compounded sensory contact are attached or unattached,’ do not perceive that ‘feelings conditioned by nasally compounded sensory contact are attached or unattached,’ do not perceive that ‘feelings conditioned by lingually compounded sensory contact are attached or unattached,’ do not perceive that ‘feelings conditioned by corporeally compounded sensory contact are attached or unattached,’ and do not perceive that ‘feelings conditioned by mentally compounded sensory contact are attached or unattached.’
“They do not perceive that ‘the earth element is attached or unattached,’ do not perceive that ‘the water element is attached or unattached,’ do not perceive that ‘the fire element is attached or unattached,’ do not perceive that ‘the wind element is attached or unattached,’ do not perceive that ‘the space element is attached or unattached,’ and do not perceive that ‘the consciousness element is attached or unattached.’