“They do not perceive that ‘ignorance is attached or unattached,’ do not perceive that ‘formative predispositions are attached or unattached,’ do not perceive that ‘consciousness is attached or unattached,’ do not perceive that ‘name and form are attached or unattached,’ do not perceive that ‘the six sense fields are attached or unattached,’ do not perceive that ‘sensory contact is attached or unattached,’ do not perceive that ‘sensation is attached or unattached,’ do not perceive that ‘craving is attached or unattached,’ do not perceive that ‘grasping is attached or unattached,’ do not perceive that ‘the rebirth process is attached or unattached,’ do not perceive that ‘birth is attached or unattached,’ and do not perceive that ‘aging and death are attached or unattached.’
“They do not perceive that ‘the perfection of generosity is attached or unattached,’ do not perceive that ‘the perfection of ethical discipline is attached or unattached,’ do not perceive that ‘the perfection of tolerance is attached or unattached,’ do not perceive that ‘the perfection of perseverance is attached or unattached,’ do not perceive that ‘the perfection of meditative concentration is attached or unattached,’ and do not perceive that ‘the perfection of wisdom is attached or unattached.’
“They do not perceive that ‘the emptiness of internal phenomena is attached or unattached,’ do not perceive that ‘the emptiness of external phenomena is attached or unattached,’ do not perceive that ‘the emptiness of external and internal phenomena is attached or unattached,’ do not perceive that ‘the emptiness of emptiness is attached or unattached,’ do not perceive that ‘the emptiness of great extent is attached or unattached,’ do not perceive that ‘the emptiness of ultimate reality is attached or unattached,’ do not perceive that ‘the emptiness of conditioned phenomena is attached or unattached,’ do not perceive that ‘the emptiness of unconditioned phenomena is attached or unattached,’ do not perceive that ‘the emptiness of the unlimited is attached or unattached,’ do not perceive that ‘the emptiness of that which has neither beginning nor end is attached or unattached,’ do not perceive that ‘the emptiness of nonexclusion is attached or unattached,’ do not perceive that ‘the emptiness of inherent nature is attached or unattached,’ do not perceive that ‘the emptiness of all phenomena is attached or unattached,’ do not perceive that ‘the emptiness of intrinsic defining characteristics is attached or unattached,’ do not perceive that ‘the emptiness of that which cannot be apprehended is attached or unattached,’ do not perceive that ‘the emptiness of nonentities is attached or unattached,’ do not perceive that ‘the emptiness of essential nature is attached or unattached,’ and do not perceive that ‘the emptiness of an essential nature of nonentities is attached or unattached.’
“They do not perceive that ‘the applications of mindfulness are attached or unattached,’ do not perceive that ‘the correct exertions are attached or unattached,’ do not perceive that ‘the supports for miraculous ability are attached or unattached,’ do not perceive that ‘the faculties are attached or unattached,’ do not perceive that ‘the powers are attached or unattached,’ do not perceive that ‘the branches of enlightenment are attached or unattached,’ and do not perceive that ‘the noble eightfold path is attached or unattached.’
“They do not perceive that ‘the truths of the noble ones are attached or unattached,’ do not perceive that ‘the meditative concentrations are attached or unattached,’ do not perceive that ‘the immeasurable attitudes are attached or unattached,’ do not perceive that ‘the formless absorptions are attached or unattached,’ do not perceive that ‘the eight liberations are attached or unattached,’ and do not perceive that ‘the nine serial steps of meditative absorption are attached or unattached.’
“They do not perceive that ‘the emptiness, signlessness, and wishlessness gateways to liberation are attached or unattached,’ do not perceive that ‘the extrasensory powers are attached or unattached,’ do not perceive that ‘the meditative stabilities are attached or unattached,’ and do not perceive that ‘the dhāraṇī gateways are attached or unattached.’
“They do not perceive that ‘the ten powers of the tathāgatas are attached or unattached,’ do not perceive that ‘the four fearlessnesses are attached or unattached,’ do not perceive that ‘the four kinds of exact knowledge are attached or unattached,’ do not perceive that ‘great loving kindness is attached or unattached,’ do not perceive that ‘great compassion is attached or unattached,’ and do not perceive that ‘the eighteen distinct qualities of the buddhas are attached or unattached.’
“They do not perceive that ‘the fruit of having entered the stream is attached or unattached,’ do not perceive that ‘the fruit of once-returner is attached or unattached,’ do not perceive that ‘the fruit of non-returner is attached or unattached,’ do not perceive that ‘arhatship is attached or unattached,’ do not perceive that ‘individual enlightenment is attached or unattached,’ and do not perceive that ‘unsurpassed, perfect, complete enlightenment is attached or unattached.’ ”
“Blessed Lord, it is most wonderful that this profound Dharma is neither diminished when it is explained, nor is it diminished when it is not explained. It is neither enhanced when it is explained, nor is it enhanced when it is not explained!”
“It is so, Subhūti, it is so!” replied the Blessed One. “This profound Dharma is neither diminished when it is explained, nor is it diminished when it is not explained. It is neither enhanced when it is explained, nor is it enhanced when it is not explained. Subhūti, this is just as if the tathāgatas, arhats, perfectly complete buddhas were to speak in praise or speak disparagingly852 of space for the duration of their entire lives. Space is neither enhanced when it spoken of in praise, nor is it be diminished when it is spoken about disparagingly. Subhūti, this is just like illusory persons who are neither enhanced when spoken of in praise, nor diminished when spoken about disparagingly. They do not become attached when spoken of in praise, and do not become annoyed when spoken about disparagingly. Similarly, Subhūti, with that reality of phenomena as it pertains to phenomena, it is such when it is explained, and it is such even when it is not explained.”
“Blessed Lord,” said Subhūti, “when bodhisattva great beings practice the perfection of wisdom and teach the perfection of wisdom and are neither disheartened nor distracted, persevere in this perfection of wisdom, and do not turn back from unsurpassed, perfect, complete enlightenment, they do that which is difficult. If you ask why, Blessed Lord, it is because this cultivation of the perfection of wisdom by bodhisattva great beings is like the cultivation of space. In space, physical forms are not discerned, feelings are not discerned, perceptions are not discerned, formative predispositions are not discerned, and consciousness is not discerned. In space, the eyes are not discerned, the ears are not discerned, the nose is not discerned, the tongue is not discerned, the body is not discerned, and the mental faculty is not discerned. In space, sights are not discerned, sounds are not discerned, odors are not discerned, tastes are not discerned, tangibles are not discerned, and mental phenomena are not discerned. In space, visual consciousness is not discerned, auditory consciousness is not discerned, olfactory consciousness is not discerned, gustatory consciousness is not discerned, tactile consciousness is not discerned, and mental consciousness is not discerned. In space, visually compounded sensory contact is not discerned, aurally compounded sensory contact is not discerned, nasally compounded sensory contact is not discerned, lingually compounded sensory contact is not discerned, corporeally compounded sensory contact is not discerned, and mentally compounded sensory contact is not discerned. In space, feelings conditioned by visually compounded sensory contact are not discerned, feelings conditioned by aurally compounded sensory contact are not discerned, feelings conditioned by nasally compounded sensory contact are not discerned, feelings conditioned by lingually compounded sensory contact are not discerned, feelings conditioned by corporeally compounded sensory contact are not discerned, and feelings conditioned by mentally compounded sensory contact are not discerned. In space, the earth element is not discerned, the water element is not discerned, the fire element is not discerned, the wind element is not discerned, the space element is not discerned, and the consciousness element is not discerned. In space, ignorance is not discerned, formative predispositions are not discerned, consciousness is not discerned, name and form are not discerned, the six sense fields are not discerned, sensory contact is not discerned, sensation is not discerned, craving is not discerned, grasping is not discerned, the rebirth process is not discerned, birth is not discerned, and aging and death are not discerned. In space, the perfection of generosity is not discerned, the perfection of ethical discipline is not discerned, the perfection of tolerance is not discerned, the perfection of perseverance is not discerned, the perfection of meditative concentration is not discerned, and the perfection of wisdom is not discerned. In space, the emptiness of internal phenomena is not discerned, the emptiness of external phenomena is not discerned, the emptiness of external and internal phenomena is not discerned, the emptiness of emptiness is not discerned, the emptiness of great extent is not discerned, the emptiness of ultimate reality is not discerned, the emptiness of conditioned phenomena is not discerned, the emptiness of unconditioned phenomena is not discerned, the emptiness of the unlimited is not discerned, the emptiness of that which has neither beginning nor end is not discerned, the emptiness of nonexclusion is not discerned, the emptiness of inherent nature is not discerned, the emptiness of all phenomena is not discerned, the emptiness of intrinsic defining characteristics is not discerned, the emptiness of that which cannot be apprehended is not discerned, the emptiness of nonentities is not discerned, the emptiness of essential nature is not discerned, and the emptiness of an essential nature of nonentities is not discerned. In space, the applications of mindfulness are not discerned, the correct exertions are not discerned, the supports for miraculous ability are not discerned, the faculties are not discerned, the powers are not discerned, the branches of enlightenment are not discerned, and the noble eightfold path is not discerned. In space, the truths of the noble ones are not discerned, the meditative concentrations are not discerned, the immeasurable attitudes are not discerned, the formless absorptions are not discerned, the eight liberations are not discerned, and the nine serial steps of meditative absorption are not discerned. In space, the emptiness, signlessness, and wishlessness gateways to liberation are not discerned, the extrasensory powers are not discerned, the meditative stabilities are not discerned, and the dhāraṇī gateways are not discerned. In space, the ten powers of the tathāgatas are not discerned, the four fearlessnesses are not discerned, the four kinds of exact knowledge are not discerned, great loving kindness is not discerned, great compassion is not discerned, and the eighteen distinct qualities of the buddhas are not discerned. In space, the fruit of having entered the stream is not discerned, the fruit of once-returner is not discerned, the fruit of non-returner is not discerned, arhatship is not discerned, individual enlightenment is not discerned, and unsurpassed, perfect, complete enlightenment is not discerned.
“Blessed Lord, those bodhisattva great beings who have donned this armor are worthy of homage. Blessed Lord, those who have donned this armor believe resolutely in striving, believe resolutely in struggling, and believe resolutely in making an effort for the sake of space. Blessed Lord, those who don this armor for the sake of beings want to bring space to maturity and want to liberate it.
“Blessed Lord, those bodhisattva great beings who don this armor for the sake of phenomena that are like space have donned the mighty armor. Blessed Lord, those bodhisattva great beings who have donned this armor for the sake of beings want to buttress space with the sky.853 Blessed Lord, those bodhisattva great beings who have set out for unsurpassed, perfect, complete enlightenment for the sake of beings have acquired the mighty perseverance. Blessed Lord, those bodhisattva great beings who have set out for unsurpassed, perfect, complete enlightenment for the welfare of beings have donned the mighty armor. Blessed Lord, those bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete enlightenment for the sake of phenomena that are like space, those heroes, have donned the mighty armor that is inconceivable and unequaled.
“If you ask why, Blessed Lord, it is because, if this great billionfold world system were completely filled with many tathāgatas, like a thicket of naḍa reeds, or a thicket of rushes,854 or a grove of sugarcane, or a thicket of bamboo, or a paddy field of rice, or a field of sesame, and were those tathāgatas for an eon or for even more than an eon to explain the Dharma, and were each of those tathāgatas to bring immeasurable, countless beings to final nirvāṇa, still, a reduction in or filling of the world of beings would not be discerned. If you ask why, it is because beings are nonexistent and because beings are void. Similarly, if the fields in each of the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, were completely filled with many tathāgatas like a thicket of naḍa reeds, or a thicket of rushes, or a grove of sugarcane, or a thicket of bamboo, or a paddy field of rice, or a field of sesame, and were those tathāgatas for an eon or for even more than an eon to explain the Dharma, and were each of those tathāgatas to bring immeasurable, countless beings to final nirvāṇa, still, a reduction in or filling of the world of beings would not be discerned. If you ask why, it is because beings are nonexistent and because beings are void. Blessed Lord, through this round of teaching I say that those who want to fully awaken to unsurpassed, perfect, complete enlightenment for the sake of beings want to bring space to maturity and want to liberate it.”
Then a certain monk thought, “I pay homage to the blessed lady, the perfection of wisdom, in whom, although no attribute at all arises or ceases, the aggregate of ethical discipline still exists, the aggregate of meditative stability still exists, the aggregate of wisdom still exists, the aggregate of liberation still exists, and the aggregate of knowledge and seeing of liberation still exists; the fruit of having entering the stream still exists, the fruit of once-returner still exists, the fruit of non-returner still exists, arhatship still exists, individual enlightenment still exists, and unsurpassed, perfect, complete enlightenment still exists; those who have entered the stream still exist, once-returners still exist, non-returners still exist, arhats still exist, pratyekabuddhas still exist, and the tathāgatas, arhats, perfectly complete buddhas still exist; and the precious jewel of the Buddha still exists, the precious jewel of the Dharma still exists, and the precious jewel of the Saṅgha still exists, and the turnings of the wheel of the Dharma still exist.”
Then, Śakra, mighty king of the gods, asked the venerable Subhūti, “Venerable monk Subhūti, if a bodhisattva great being is one of those who are persevering at this profound perfection of wisdom, at what are they persevering?”
“Kauśika,” replied Subhūti, “those who think that they should train in this perfection of wisdom persevere at empty space.”
Śakra, mighty king of the gods, then said to the Blessed One, “Blessed Lord, I request that you tell me what sort of guarding, protecting, and defending of those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom I should do.”
“Kauśika,” Subhūti continued, “if sons or daughters of good families dwell in this perfection of wisdom, as it has been taught, that itself will be their guardian, protection, and defense. If they are separated from this perfection of wisdom, as it has been taught, humans or nonhumans looking for an opportunity to inflict harm will find an opportunity to do so. You should know that those sons or daughters of good families who do not dwell in this perfection of wisdom, as it has been taught, are separated from the perfection of wisdom.
“Kauśika, those who think they should guard, protect, and defend bodhisattva great beings who practice the perfection of wisdom think they should guard, protect, and defend space. They will not succeed as they intend and will tire themselves out.
“Similarly, Kauśika,” said Subhūti, “those who think they should guard, protect, and defend bodhisattva great beings who practice the perfection of wisdom will not succeed as they intend and will tire themselves out.
“Kauśika, do you think you can guard, protect, and defend the tathāgatas or the phantom emanations of the tathāgatas?”
“Similarly, Kauśika,” said Subhūti, “those who think they should guard, protect, and defend bodhisattva great beings who practice the perfection of wisdom will not succeed as they intend and will tire themselves out.
“Kauśika, do you think you can guard, protect, and defend the realm of phenomena, the very limit of reality, the real nature, or the realm of the inconceivable?”
“Similarly, Kauśika,” said Subhūti, “those who think they should guard, protect, and defend bodhisattva great beings who practice the perfection of wisdom will not succeed as they intend and will tire themselves out.”
Then Śakra, mighty king of the gods, asked the venerable Subhūti, “Venerable monk Subhūti, bodhisattva great beings who practice the perfection of wisdom comprehend phenomena that are like a dream, phenomena that are like an illusion, a mirage, an echo, an optical aberration, a castle in the sky, and a magical display, and yet, comprehending in that manner, to what extent do bodhisattva great beings not give rise to the conceit of a dream, not give rise to conceit on account of a dream, not give rise to the conceit that a dream is ‘mine,’ and not give rise to conceit about a dream; do they not give rise to the conceit of an illusion, not give rise to conceit on account of an illusion, not give rise to the conceit that an illusion is ‘mine,’ and not give rise to conceit about an illusion; do they not give rise to the conceit of a mirage, not give rise to conceit on account of a mirage, not give rise to the conceit that a mirage is ‘mine,’ and not give rise to conceit about a mirage; do they not give rise to the conceit of an echo, not give rise to conceit on account of an echo, not give rise to the conceit that an echo is ‘mine,’ and not give rise to conceit about an echo; do they not give rise to the conceit of an optical aberration, not give rise to conceit on account of an optical aberration, not give rise to the conceit that an optical aberration is ‘mine,’ and not give rise to conceit about an optical aberration; do they not give rise to the conceit of a castle in the sky, not give rise to conceit on account of a castle in the sky, not give rise to the conceit that a castle in the sky is ‘mine,’ and not give rise to conceit about a castle in the sky; and do they not give rise to the conceit of a magical display, not give rise to conceit on account of a magical display, not give rise to the conceit that a magical display is ‘mine,’ and not give rise to conceit about a magical display?”
“Kauśika,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of physical forms, do not give rise to conceit on account of physical forms, do not give rise to the conceit that physical forms are ‘mine,’ and do not give rise to conceit about physical forms, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of feelings, do not give rise to conceit on account of feelings, do not give rise to the conceit that feelings are ‘mine,’ and do not give rise to conceit about feelings, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of perceptions, do not give rise to conceit on account of perceptions, do not give rise to the conceit that perceptions are ‘mine,’ and do not give rise to conceit about perceptions, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit that they are formative predispositions, do not give rise to conceit on account of formative predispositions, do not give rise to the conceit that formative predispositions are ‘mine,’ and do not give rise to conceit about formative predispositions, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of consciousness, do not give rise to conceit on account of consciousness, do not give rise to the conceit that consciousness is ‘mine,’ and do not give rise to conceit about consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit that they are the eyes, do not give rise to conceit on account of the eyes, do not give rise to the conceit that the eyes are ‘mine,’ and do not give rise to conceit about the eyes, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the ears, do not give rise to conceit on account of the ears, do not give rise to the conceit that the ears are ‘mine,’ and do not give rise to conceit about the ears, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“When bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the nose, do not give rise to conceit on account of the nose, do not give rise to the conceit that the nose is ‘mine,’ and do not give rise to conceit about the nose, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the tongue, do not give rise to conceit on account of the tongue, do not give rise to the conceit that the tongue is ‘mine,’ and do not give rise to conceit about the tongue, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the body, do not give rise to conceit on account of the body, do not give rise to the conceit that the body is ‘mine,’ and do not give rise to conceit about the body, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the mental faculty, do not give rise to conceit on account of the mental faculty, do not give rise to the conceit that the mental faculty is ‘mine,’ and do not give rise to conceit about the mental faculty, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of sights, do not give rise to conceit on account of sights, do not give rise to the conceit to conceit that sights are ‘mine,’ and do not give rise to conceit about sights, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of sounds, do not give rise to conceit on account of sounds, do not give rise to the conceit that sounds are ‘mine,’ and do not give rise to conceit about sounds, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of odors, do not give rise to conceit on account of odors, do not give rise to the conceit that odors are ‘mine,’ and do not give rise to conceit about odors, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of tastes, do not give rise to conceit on account of tastes, do not give rise to the conceit that tastes are ‘mine,’ and do not give rise to conceit about tastes, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of tangibles, do not give rise to conceit on account of tangibles, do not give rise to the conceit that tangibles are ‘mine,’ and do not give rise to conceit about tangibles, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of mental phenomena, do not give rise to conceit on account of mental phenomena, do not give rise to the conceit that mental phenomena are ‘mine,’ and do not give rise to conceit about mental phenomena, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of visual consciousness, do not give rise to conceit on account of visual consciousness, do not give rise to the conceit that visual consciousness is ‘mine,’ and do not give rise to conceit about visual consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of auditory consciousness, do not give rise to conceit on account of auditory consciousness, do not give rise to the conceit that auditory consciousness is ‘mine,’ and do not give rise to conceit about auditory consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of olfactory consciousness, do not give rise to conceit on account of olfactory consciousness, do not give rise to the conceit that olfactory consciousness is ‘mine,’ and do not give rise to conceit about olfactory consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of gustatory consciousness, do not give rise to conceit on account of gustatory consciousness, do not give rise to the conceit that gustatory consciousness is ‘mine,’ and do not give rise to conceit about gustatory consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of tactile consciousness, do not give rise to conceit on account of tactile consciousness, do not give rise to the conceit that tactile consciousness is ‘mine,’ and do not give rise to conceit about tactile consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of mental consciousness, do not give rise to conceit on account of mental consciousness, do not give rise to the conceit that mental consciousness is ‘mine,’ and do not give rise to conceit about mental consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of visually compounded sensory contact, do not give rise to conceit on account of visually compounded sensory contact, do not give rise to the conceit that visually compounded sensory contact is ‘mine,’ and do not give rise to conceit about visually compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of aurally compounded sensory contact, do not give rise to conceit on account of aurally compounded sensory contact, do not give rise to the conceit that aurally compounded sensory contact is ‘mine,’ and do not give rise to conceit about aurally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of nasally compounded sensory contact, do not give rise to conceit on account of nasally compounded sensory contact, do not give rise to the conceit that nasally compounded sensory contact is ‘mine,’ and do not give rise to conceit about nasally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of lingually compounded sensory contact, do not give rise to conceit on account of lingually compounded sensory contact, do not give rise to the conceit that lingually compounded sensory contact is ‘mine,’ and do not give rise to conceit about lingually compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of corporeally compounded sensory contact, do not give rise to conceit on account of corporeally compounded sensory contact, do not give rise to the conceit that corporeally compounded sensory contact is ‘mine,’ and do not give rise to conceit about corporeally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of mentally compounded sensory contact, do not give rise to conceit on account of mentally compounded sensory contact, do not give rise to the conceit that mentally compounded sensory contact is ‘mine,’ and do not give rise to conceit about mentally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.
“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of feelings conditioned by visually compounded sensory contact, do not give rise to conceit on account of feelings conditioned by visually compounded sensory contact, do not give rise to the conceit that feelings conditioned by visually compounded sensory contact are ‘mine,’ and do not give rise to conceit about feelings conditioned by visually compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.