“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of an essential nature of nonentities, do not give rise to conceit on account of the emptiness of an essential nature of nonentities, do not give rise to the conceit that the emptiness of an essential nature of nonentities is ‘mine,’ and do not give rise to conceit about the emptiness of an essential nature of nonentities, 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 applications of mindfulness, do not give rise to conceit on account of the applications of mindfulness, do not give rise to the conceit that the applications of mindfulness are ‘mine,’ and do not give rise to conceit about the applications of mindfulness, 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 correct exertions, do not give rise to conceit on account of the correct exertions, do not give rise to the conceit that the correct exertions are ‘mine,’ and do not give rise to conceit about the correct exertions, 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 supports for miraculous ability, do not give rise to conceit on account of the supports for miraculous ability, do not give rise to the conceit that the supports for miraculous ability are ‘mine,’ and do not give rise to conceit about the supports for miraculous ability, 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 faculties, do not give rise to conceit on account of the faculties, do not give rise to the conceit that the faculties are ‘mine,’ and do not give rise to conceit about the faculties, 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 powers, do not give rise to conceit on account of the powers, do not give rise to the conceit that the powers are ‘mine,’ and do not give rise to conceit about the powers, 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 branches of enlightenment, do not give rise to conceit on account of the branches of enlightenment, do not give rise to the conceit that the branches of enlightenment are ‘mine,’ and do not give rise to conceit about the branches of enlightenment, 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 noble eightfold path, do not give rise to conceit on account of the noble eightfold path, do not give rise to the conceit that the noble eightfold path is ‘mine,’ and do not give rise to conceit about the noble eightfold path, 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 truths of the noble ones, do not give rise to conceit on account of the truths of the noble ones, do not give rise to the conceit that the truths of the noble ones are ‘mine,’ and do not give rise to conceit about the truths of the noble ones, 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 meditative concentrations, do not give rise to conceit on account of the meditative concentrations, do not give rise to the conceit that the meditative concentrations are ‘mine,’ and do not give rise to conceit about the meditative concentrations, 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 immeasurable attitudes, do not give rise to conceit on account of the immeasurable attitudes, do not give rise to the conceit that the immeasurable attitudes are ‘mine,’ and do not give rise to conceit about the immeasurable attitudes, 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 formless absorptions, do not give rise to conceit on account of the formless absorptions, do not give rise to the conceit that the formless absorptions are ‘mine,’ and do not give rise to conceit about the formless absorptions, 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 eight liberations, do not give rise to conceit on account of the eight liberations, do not give rise to the conceit that the eight liberations are ‘mine,’ and do not give rise to conceit about the eight liberations, 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 nine serial steps of meditative absorption, do not give rise to conceit on account of the nine serial steps of meditative absorption, do not give rise to the conceit that the nine serial steps of meditative absorption are ‘mine,’ and do not give rise to conceit about the nine serial steps of meditative absorption, 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 emptiness, signlessness, and wishlessness gateways to liberation, do not give rise to conceit on account of the emptiness, signlessness, and wishlessness gateways to liberation, do not give rise to the conceit that the emptiness, signlessness, and wishlessness gateways to liberation are ‘mine,’ and do not give rise to conceit about the emptiness, signlessness, and wishlessness gateways to liberation, 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 extrasensory powers, do not give rise to conceit on account of the extrasensory powers, do not give rise to the conceit that the extrasensory powers are ‘mine,’ and do not give rise to conceit about the extrasensory powers, 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 meditative stabilities, do not give rise to conceit on account of the meditative stabilities, do not give rise to the conceit that the meditative stabilities are ‘mine,’ and do not give rise to conceit about the meditative stabilities, 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 dhāraṇī gateways, do not give rise to conceit on account of the dhāraṇī gateways, do not give rise to the conceit that the dhāraṇī gateways are ‘mine,’ and do not give rise to conceit about the dhāraṇī gateways, 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 ten powers of the tathāgatas, do not give rise to conceit on account of the ten powers of the tathāgatas, do not give rise to the conceit that the ten powers of the tathāgatas are ‘mine,’ and do not give rise to conceit about the ten powers of the tathāgatas, 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 four fearlessnesses, do not give rise to conceit on account of the four fearlessnesses, do not give rise to the conceit that the four fearlessnesses are ‘mine,’ and do not give rise to conceit about the four fearlessnesses, 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 four kinds of exact knowledge, do not give rise to conceit on account of the four kinds of exact knowledge, do not give rise to the conceit that the four kinds of exact knowledge are ‘mine,’ and do not give rise to conceit about the four kinds of exact knowledge, 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 great loving kindness, do not give rise to conceit on account of great loving kindness, do not give rise to the conceit that great loving kindness is ‘mine,’ and do not give rise to conceit about great loving kindness, 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 great compassion, do not give rise to conceit on account of great compassion, do not give rise to the conceit that great compassion is ‘mine,’ and do not give rise to conceit about great compassion, 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 eighteen distinct qualities of the buddhas, do not give rise to conceit on account of the eighteen distinct qualities of the buddhas, do not give rise to the conceit that the eighteen distinct qualities of the buddhas are ‘mine,’ and do not give rise to conceit about the eighteen distinct qualities of the buddhas, 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 knowledge of all the dharmas, do not give rise to conceit on account of knowledge of all the dharmas, do not give rise to the conceit that knowledge of all the dharmas is ‘mine,’ and do not give rise to conceit about knowledge of all the dharmas, 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 knowledge of aspects of the path, do not give rise to conceit on account of the knowledge of aspects of the path, do not give rise to the conceit that the knowledge of aspects of the path is ‘mine,’ and do not give rise to conceit about the knowledge of aspects of the path, 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 all-aspect omniscience, do not give rise to conceit on account of all-aspect omniscience, do not give rise to the conceit that all-aspect omniscience is ‘mine,’ and do not give rise to conceit about all-aspect omniscience, 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.”
Then, through the power of the Buddha, in this billionfold world system, the gods of the Cāturmahārājika realm; the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahmapārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm, all of them, as many as there were, showered divine sandalwood powders down upon the Blessed One and approached the place where the Blessed One was seated. Bowing their heads at the feet of the Blessed One, they took their places to one side.
Then, through the power of the Buddha, the Four Great Kings, Śakra the mighty lord of the gods, Brahmā the lord of the world system of Patient Endurance, the gods of the Ābhāsvara realm, the gods of the Śubhakṛtsna realm, the gods of the Vṛhatphala realm, and the gods in the realms of the Śuddhāvāsa realms beheld in their minds the thousand buddhas of the eastern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom.
They beheld in their minds the thousand buddhas of the southern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the western direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the northern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the intermediate northeastern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the intermediate southeastern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the intermediate southwestern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the intermediate northwestern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the direction below teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. And they beheld in their minds the thousand buddhas of the direction above teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom.
Then the Blessed One said to the venerable Subhūti, “Subhūti, once the bodhisattva great being Maitreya has attained consummate buddhahood in unsurpassed, perfect, complete enlightenment, he will teach and explain this very perfection of wisdom in this very place on the earth as well. Once all the tathāgatas, arhats, perfectly complete buddhas in this Auspicious Eon have fully awakened to unsurpassed, perfect, complete enlightenment, they too will teach and explain this very perfection of wisdom in this very place.”
Subhūti asked, “Blessed Lord, through what aspects, through what modes, and through what signs will the bodhisattva great being Maitreya teach and explain this very perfection of wisdom, having fully awakened to unsurpassed, perfect, complete enlightenment?”
The Blessed One replied to the venerable Subhūti, “Here, Subhūti, the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete enlightenment, will not teach the Dharma that ‘physical forms are permanent’ or ‘impermanent’; will not teach the Dharma that ‘physical forms are happiness’ or ‘suffering’; will not teach the Dharma that ‘physical forms are a self’ or ‘nonself’; will not teach the Dharma that ‘physical forms are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘physical forms are at peace’ or ‘not at peace’; will not teach the Dharma that ‘physical forms are fettered,’ or ‘liberated’; will not teach the Dharma that ‘physical forms are past’; will not teach the Dharma that ‘physical forms are future’; and will not teach the Dharma that ‘physical forms are present.’
“He will not teach the Dharma that ‘feelings are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings are past’; will not teach the Dharma that ‘feelings are future’; and will not teach the Dharma that ‘feelings are present.’
“He will not teach the Dharma that ‘perceptions are permanent’ or ‘impermanent’; will not teach the Dharma that ‘perceptions are happiness’ or ‘suffering’; will not teach the Dharma that ‘perceptions are a self’ or ‘nonself’; will not teach the Dharma that ‘perceptions are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘perceptions are at peace’ or ‘not at peace’; will not teach the Dharma that ‘perceptions are fettered,’ or ‘liberated’; will not teach the Dharma that ‘perceptions are past’; will not teach the Dharma that ‘perceptions are future’; and will not teach the Dharma that ‘perceptions are present.’
“He will not teach the Dharma that ‘formative predispositions are permanent’ or ‘impermanent’; will not teach the Dharma that ‘formative predispositions are happiness’ or ‘suffering’; will not teach the Dharma that ‘formative predispositions are a self’ or ‘nonself’; will not teach the Dharma that ‘formative predispositions are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘formative predispositions are at peace’ or ‘not at peace’; will not teach the Dharma that ‘formative predispositions are fettered,’ or ‘liberated’; will not teach the Dharma that ‘formative predispositions are past’; will not teach the Dharma that ‘formative predispositions are future’; and will not teach the Dharma that ‘formative predispositions are present.’
“He will not teach the Dharma that ‘consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘consciousness is past’; will not teach the Dharma that ‘consciousness is future’; and will not teach the Dharma that ‘consciousness is present.’
“He will not teach the Dharma that ‘the eyes are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the eyes are happiness’ or ‘suffering’; will not teach the Dharma that ‘the eyes are a self’ or ‘nonself’; will not teach the Dharma that ‘the eyes are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the eyes are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the eyes are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the eyes are past’; will not teach the Dharma that ‘the eyes are future’; and will not teach the Dharma that ‘the eyes are present.’
“He will not teach the Dharma that ‘the ears are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the ears are happiness’ or ‘suffering’; will not teach the Dharma that ‘the ears are a self’ or ‘nonself’; will not teach the Dharma that ‘the ears are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the ears are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the ears are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the ears are past’; will not teach the Dharma that ‘the ears are future’; and will not teach the Dharma that ‘the ears are present.’
“He will not teach the Dharma that ‘the nose is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the nose is happiness’ or ‘suffering’; will not teach the Dharma that ‘the nose is a self’ or ‘nonself’; will not teach the Dharma that ‘the nose is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the nose is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the nose is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the nose is past’; will not teach the Dharma that ‘the nose is future’; and will not teach the Dharma that ‘the nose is present.’
“He will not teach the Dharma that ‘the tongue is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the tongue is happiness’ or ‘suffering’; will not teach the Dharma that ‘the tongue is a self’ or ‘nonself’; will not teach the Dharma that ‘the tongue is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the tongue is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the tongue is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the tongue is past’; will not teach the Dharma that ‘the tongue is future’; and will not teach the Dharma that ‘the tongue is present.’
“He will not teach the Dharma that ‘the body is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the body is happiness’ or ‘suffering’; will not teach the Dharma that ‘the body is a self’ or ‘nonself’; will not teach the Dharma that ‘the body is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the body is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the body is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the body is past’; will not teach the Dharma that ‘the body is future’; and will not teach the Dharma that ‘the body is present.’
“He will not teach the Dharma that ‘the mental faculty is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the mental faculty is happiness’ or ‘suffering’; will not teach the Dharma that ‘the mental faculty is a self’ or ‘nonself’; will not teach the Dharma that ‘the mental faculty is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the mental faculty is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the mental faculty is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the mental faculty is past’; will not teach the Dharma that ‘the mental faculty is future’; and will not teach the Dharma that ‘the mental faculty is present.’
“He will not teach the Dharma that ‘sights are permanent’ or ‘impermanent’; will not teach the Dharma that ‘sights are happiness’ or ‘suffering’; will not teach the Dharma that ‘sights are a self’ or ‘nonself’; will not teach the Dharma that ‘sights are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘sights are at peace’ or ‘not at peace’; will not teach the Dharma that ‘sights are fettered,’ or ‘liberated’; will not teach the Dharma that ‘sights are past’; will not teach the Dharma that ‘sights are future’; and will not teach the Dharma that ‘sights are present.’
“He will not teach the Dharma that ‘sounds are permanent’ or ‘impermanent’; will not teach the Dharma that ‘sounds are happiness’ or ‘suffering’; will not teach the Dharma that ‘sounds are a self’ or ‘nonself’; will not teach the Dharma that ‘sounds are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘sounds are at peace’ or ‘not at peace’; will not teach the Dharma that ‘sounds are fettered,’ or ‘liberated’; will not teach the Dharma that ‘sounds are past’; will not teach the Dharma that ‘sounds are future’; and will not teach the Dharma that ‘sounds are present.’
“He will not teach the Dharma that ‘odors are permanent’ or ‘impermanent’; will not teach the Dharma that ‘odors are happiness’ or ‘suffering’; will not teach the Dharma that ‘odors are a self’ or ‘nonself’; will not teach the Dharma that ‘odors are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘odors are at peace’ or ‘not at peace’; will not teach the Dharma that ‘odors are fettered,’ or ‘liberated’; will not teach the Dharma that ‘odors are past’; will not teach the Dharma that ‘odors are future’; and will not teach the Dharma that ‘odors are present.’