“He will not teach the Dharma that ‘tastes are permanent’ or ‘impermanent’; will not teach the Dharma that ‘tastes are happiness’ or ‘suffering’; will not teach the Dharma that ‘tastes are a self’ or ‘nonself’; will not teach the Dharma that ‘tastes are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘tastes are at peace’ or ‘not at peace’; will not teach the Dharma that ‘tastes are fettered,’ or ‘liberated’; will not teach the Dharma that ‘tastes are past’; will not teach the Dharma that ‘tastes are future’; and will not teach the Dharma that ‘tastes are present.’
“He will not teach the Dharma that ‘tangibles are permanent’ or ‘impermanent’; will not teach the Dharma that ‘tangibles are happiness’ or ‘suffering’; will not teach the Dharma that ‘tangibles are a self’ or ‘nonself’; will not teach the Dharma that ‘tangibles are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘tangibles are at peace’ or ‘not at peace’; will not teach the Dharma that ‘tangibles are fettered,’ or ‘liberated’; will not teach the Dharma that ‘tangibles are past’; will not teach the Dharma that ‘tangibles are future’; and will not teach the Dharma that ‘tangibles are present.’
“He will not teach the Dharma that ‘mental phenomena are permanent’ or ‘impermanent’; will not teach the Dharma that ‘mental phenomena are happiness’ or ‘suffering’; will not teach the Dharma that ‘mental phenomena are a self’ or ‘nonself’; will not teach the Dharma that ‘mental phenomena are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘mental phenomena are at peace’ or ‘not at peace’; will not teach the Dharma that ‘mental phenomena are fettered,’ or ‘liberated’; will not teach the Dharma that ‘mental phenomena are past’; will not teach the Dharma that ‘mental phenomena are future’; and will not teach the Dharma that ‘mental phenomena are present.’
“He will not teach the Dharma that ‘visual consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘visual consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘visual consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘visual consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘visual consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘visual consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘visual consciousness is past’; will not teach the Dharma that ‘visual consciousness is future’; and will not teach the Dharma that ‘visual consciousness is present.’
“He will not teach the Dharma that ‘auditory consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘auditory consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘auditory consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘auditory consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘auditory consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘auditory consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘auditory consciousness is past’; will not teach the Dharma that ‘auditory consciousness is future’; and will not teach the Dharma that ‘auditory consciousness is present.’
“He will not teach the Dharma that ‘olfactory consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘olfactory consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘olfactory consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘olfactory consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘olfactory consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘olfactory consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘olfactory consciousness is past’; will not teach the Dharma that ‘olfactory consciousness is future’; and will not teach the Dharma that ‘olfactory consciousness is present.’
“He will not teach the Dharma that ‘gustatory consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘gustatory consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘gustatory consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘gustatory consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘gustatory consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘gustatory consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘gustatory consciousness is past’; will not teach the Dharma that ‘gustatory consciousness is future’; and will not teach the Dharma that ‘gustatory consciousness is present.’
“He will not teach the Dharma that ‘tactile consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘tactile consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘tactile consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘tactile consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘tactile consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘tactile consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘tactile consciousness is past’; will not teach the Dharma that ‘tactile consciousness is future’; and will not teach the Dharma that ‘tactile consciousness is present.’
“He will not teach the Dharma that ‘mental consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘mental consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘mental consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘mental consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘mental consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘mental consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘mental consciousness is past’; will not teach the Dharma that ‘mental consciousness is future’; and will not teach the Dharma that ‘mental consciousness is present.’
“He will not teach the Dharma that ‘visually compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘visually compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘visually compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘visually compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘visually compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘visually compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘visually compounded sensory contact is past’; will not teach the Dharma that ‘visually compounded sensory contact is future’; and will not teach the Dharma that ‘visually compounded sensory contact is present.’
“He will not teach the Dharma that ‘aurally compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘aurally compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘aurally compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘aurally compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘aurally compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘aurally compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘aurally compounded sensory contact is past’; will not teach the Dharma that ‘aurally compounded sensory contact is future’; and will not teach the Dharma that ‘aurally compounded sensory contact is present.’
“He will not teach the Dharma that ‘nasally compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘nasally compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘nasally compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘nasally compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘nasally compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘nasally compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘nasally compounded sensory contact is past’; will not teach the Dharma that ‘nasally compounded sensory contact is future’; and will not teach the Dharma that ‘nasally compounded sensory contact is present.’
“He will not teach the Dharma that ‘lingually compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘lingually compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘lingually compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘lingually compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘lingually compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘lingually compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘lingually compounded sensory contact is past’; will not teach the Dharma that ‘lingually compounded sensory contact is future’; and will not teach the Dharma that ‘lingually compounded sensory contact is present.’
“He will not teach the Dharma that ‘corporeally compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘corporeally compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘corporeally compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘corporeally compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘corporeally compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘corporeally compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘corporeally compounded sensory contact is past’; will not teach the Dharma that ‘corporeally compounded sensory contact is future’; and will not teach the Dharma that ‘corporeally compounded sensory contact is present.’
“He will not teach the Dharma that ‘mentally compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘mentally compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘mentally compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘mentally compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘mentally compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘mentally compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘mentally compounded sensory contact is past’; will not teach the Dharma that ‘mentally compounded sensory contact is future’; and will not teach the Dharma that ‘mentally compounded sensory contact is present.’
“He will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are present.’
“He will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are present.’
“He will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are present.’
“He will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are present.’
“He will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are present.’
“He will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are present.’
“He will not teach the Dharma that ‘the earth element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the earth element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the earth element is a self’ or ‘nonself’; will not teach the Dharma that ‘the earth element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the earth element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the earth element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the earth element is past’; will not teach the Dharma that ‘the earth element is future’; and will not teach the Dharma that ‘the earth element is present.’
“He will not teach the Dharma that ‘the water element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the water element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the water element is a self’ or ‘nonself’; will not teach the Dharma that ‘the water element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the water element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the water element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the water element is past’; will not teach the Dharma that ‘the water element is future’; and will not teach the Dharma that ‘the water element is present.’
“He will not teach the Dharma that ‘the fire element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the fire element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the fire element is a self’ or ‘nonself’; will not teach the Dharma that ‘the fire element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the fire element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the fire element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the fire element is past’; will not teach the Dharma that ‘the fire element is future’; and will not teach the Dharma that ‘the fire element is present.’
“He will not teach the Dharma that ‘the wind element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the wind element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the wind element is a self’ or ‘nonself’; will not teach the Dharma that ‘the wind element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the wind element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the wind element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the wind element is past’; will not teach the Dharma that ‘the wind element is future’; and will not teach the Dharma that ‘the wind element is present.’
“He will not teach the Dharma that ‘the space element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the space element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the space element is a self’ or ‘nonself’; will not teach the Dharma that ‘the space element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the space element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the space element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the space element is past’; will not teach the Dharma that ‘the space element is future’; and will not teach the Dharma that ‘the space element is present.’
“He will not teach the Dharma that ‘the consciousness element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the consciousness element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the consciousness element is a self’ or ‘nonself’; will not teach the Dharma that ‘the consciousness element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the consciousness element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the consciousness element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the consciousness element is past’; will not teach the Dharma that ‘the consciousness element is future’; and will not teach the Dharma that ‘the consciousness element is present.’
“He will not teach the Dharma that ‘ignorance is permanent’ or ‘impermanent’; will not teach the Dharma that ‘ignorance is happiness’ or ‘suffering’; will not teach the Dharma that ‘ignorance is a self’ or ‘nonself’; will not teach the Dharma that ‘ignorance is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘ignorance is at peace’ or ‘not at peace’; will not teach the Dharma that ‘ignorance is fettered,’ or ‘liberated’; will not teach the Dharma that ‘ignorance is past’; will not teach the Dharma that ‘ignorance is future’; and will not teach the Dharma that ‘ignorance is 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 ‘name and form are permanent’ or ‘impermanent’; will not teach the Dharma that ‘name and form are happiness’ or ‘suffering’; will not teach the Dharma that ‘name and form are a self’ or ‘nonself’; will not teach the Dharma that ‘name and form are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘name and form are at peace’ or ‘not at peace’; will not teach the Dharma that ‘name and form are fettered,’ or ‘liberated’; will not teach the Dharma that ‘name and form are past’; will not teach the Dharma that ‘name and form are future’; and will not teach the Dharma that ‘name and form are present.’
“He will not teach the Dharma that ‘the six sense fields are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the six sense fields are happiness’ or ‘suffering’; will not teach the Dharma that ‘the six sense fields are a self’ or ‘nonself’; will not teach the Dharma that ‘the six sense fields are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the six sense fields are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the six sense fields are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the six sense fields are past’; will not teach the Dharma that ‘the six sense fields are future’; and will not teach the Dharma that ‘the six sense fields are present.’
“He will not teach the Dharma that ‘sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘sensory contact is past’; will not teach the Dharma that ‘sensory contact is future’; and will not teach the Dharma that ‘sensory contact is present.’
“He will not teach the Dharma that ‘sensation is permanent’ or ‘impermanent’; will not teach the Dharma that ‘sensation is happiness’ or ‘suffering’; will not teach the Dharma that ‘sensation is a self’ or ‘nonself’; will not teach the Dharma that ‘sensation is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘sensation is at peace’ or ‘not at peace’; will not teach the Dharma that ‘sensation is fettered,’ or ‘liberated’; will not teach the Dharma that ‘sensation is past’; will not teach the Dharma that ‘sensation is future’; and will not teach the Dharma that ‘sensation is present.’
“He will not teach the Dharma that ‘craving is permanent’ or ‘impermanent’; will not teach the Dharma that ‘craving is happiness’ or ‘suffering’; will not teach the Dharma that ‘craving is a self’ or ‘nonself’; will not teach the Dharma that ‘craving is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘craving is at peace’ or ‘not at peace’; will not teach the Dharma that ‘craving is fettered,’ or ‘liberated’; will not teach the Dharma that ‘craving is past’; will not teach the Dharma that ‘craving is future’; and will not teach the Dharma that ‘craving is present.’
“He will not teach the Dharma that ‘grasping is permanent’ or ‘impermanent’; will not teach the Dharma that ‘grasping is happiness’ or ‘suffering’; will not teach the Dharma that ‘grasping is a self’ or ‘nonself’; will not teach the Dharma that ‘grasping is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘grasping is at peace’ or ‘not at peace’; will not teach the Dharma that ‘grasping is fettered,’ or ‘liberated’; will not teach the Dharma that ‘grasping is past’; will not teach the Dharma that ‘grasping is future’; and will not teach the Dharma that ‘grasping is present.’
“He will not teach the Dharma that ‘the rebirth process is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the rebirth process is happiness’ or ‘suffering’; will not teach the Dharma that ‘the rebirth process is a self’ or ‘nonself’; will not teach the Dharma that ‘the rebirth process is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the rebirth process is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the rebirth process is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the rebirth process is past’; will not teach the Dharma that ‘the rebirth process is future’; and will not teach the Dharma that ‘the rebirth process is present.’
“He will not teach the Dharma that ‘birth is permanent’ or ‘impermanent’; will not teach the Dharma that ‘birth is happiness’ or ‘suffering’; will not teach the Dharma that ‘birth is a self’ or ‘nonself’; will not teach the Dharma that ‘birth is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘birth is at peace’ or ‘not at peace’; will not teach the Dharma that ‘birth is fettered,’ or ‘liberated’; will not teach the Dharma that ‘birth is past’; will not teach the Dharma that ‘birth is future’; and will not teach the Dharma that ‘birth is present.’
“He will not teach the Dharma that ‘aging and death are permanent’ or ‘impermanent’; will not teach the Dharma that ‘aging and death are happiness’ or ‘suffering’; will not teach the Dharma that ‘aging and death are a self’ or ‘nonself’; will not teach the Dharma that ‘aging and death are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘aging and death are at peace’ or ‘not at peace’; will not teach the Dharma that ‘aging and death are fettered,’ or ‘liberated’; will not teach the Dharma that ‘aging and death are past’; will not teach the Dharma that ‘aging and death are future’; and will not teach the Dharma that ‘aging and death are present.’
“He will not teach the Dharma that ‘the perfection of generosity is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of generosity is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of generosity is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of generosity is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of generosity is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of generosity is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of generosity is past’; will not teach the Dharma that ‘the perfection of generosity is future’; and will not teach the Dharma that ‘the perfection of generosity is present.’
“He will not teach the Dharma that ‘the perfection of ethical discipline is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of ethical discipline is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of ethical discipline is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of ethical discipline is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of ethical discipline is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of ethical discipline is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of ethical discipline is past’; will not teach the Dharma that ‘the perfection of ethical discipline is future’; and will not teach the Dharma that ‘the perfection of ethical discipline is present.’
“He will not teach the Dharma that ‘the perfection of tolerance is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of tolerance is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of tolerance is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of tolerance is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of tolerance is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of tolerance is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of tolerance is past’; will not teach the Dharma that ‘the perfection of tolerance is future’; and will not teach the Dharma that ‘the perfection of tolerance is present.’
“He will not teach the Dharma that ‘the perfection of perseverance is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of perseverance is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of perseverance is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of perseverance is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of perseverance is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of perseverance is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of perseverance is past’; will not teach the Dharma that ‘the perfection of perseverance is future’; and will not teach the Dharma that ‘the perfection of perseverance is present.’
“He will not teach the Dharma that ‘the perfection of meditative concentration is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of meditative concentration is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of meditative concentration is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of meditative concentration is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of meditative concentration is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of meditative concentration is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of meditative concentration is past’; will not teach the Dharma that ‘the perfection of meditative concentration is future’; and will not teach the Dharma that ‘the perfection of meditative concentration is present.’
“He will not teach the Dharma that ‘the perfection of wisdom is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of wisdom is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of wisdom is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of wisdom is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of wisdom is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of wisdom is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of wisdom is past’; will not teach the Dharma that ‘the perfection of wisdom is future’; and will not teach the Dharma that ‘the perfection of wisdom is present.’
“He will not teach the Dharma that ‘the emptiness of internal phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of internal phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of internal phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of internal phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of internal phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of internal phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of internal phenomena is past’; will not teach the Dharma that ‘the emptiness of internal phenomena is future’; and will not teach the Dharma that ‘the emptiness of internal phenomena is present.’
“He will not teach the Dharma that ‘the emptiness of external phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of external phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of external phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of external phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of external phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of external phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of external phenomena is past’; will not teach the Dharma that ‘the emptiness of external phenomena is future’; and will not teach the Dharma that ‘the emptiness of external phenomena is present.’