“He will not teach the Dharma that ‘the emptiness of external and internal phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is past’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is future’; and will not teach the Dharma that ‘the emptiness of external and internal phenomena is present.’
“He will not teach the Dharma that ‘the emptiness of emptiness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of emptiness is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of emptiness is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of emptiness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of emptiness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of emptiness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of emptiness is past’; will not teach the Dharma that ‘the emptiness of emptiness is future’; and will not teach the Dharma that ‘the emptiness of emptiness is present.’
“He will not teach the Dharma that ‘the emptiness of great extent is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of great extent is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of great extent is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of great extent is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of great extent is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of great extent is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of great extent is past’; will not teach the Dharma that ‘the emptiness of great extent is future’; and will not teach the Dharma that ‘the emptiness of great extent is present.’
“He will not teach the Dharma that ‘the emptiness of ultimate reality is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of ultimate reality is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of ultimate reality is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of ultimate reality is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of ultimate reality is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of ultimate reality is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of ultimate reality is past’; will not teach the Dharma that ‘the emptiness of ultimate reality is future’; and will not teach the Dharma that ‘the emptiness of ultimate reality is present.’
“He will not teach the Dharma that ‘the emptiness of conditioned phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is past’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is future’; and will not teach the Dharma that ‘the emptiness of conditioned phenomena is present.’
“He will not teach the Dharma that ‘the emptiness of unconditioned phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is past’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is future’; and will not teach the Dharma that ‘the emptiness of unconditioned phenomena is present.’
“He will not teach the Dharma that ‘the emptiness of the unlimited is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of the unlimited is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of the unlimited is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of the unlimited is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of the unlimited is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of the unlimited is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of the unlimited is past’; will not teach the Dharma that ‘the emptiness of the unlimited is future’; and will not teach the Dharma that ‘the emptiness of the unlimited is present.’
“He will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is past’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is future’; and will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is present.’
“He will not teach the Dharma that ‘the emptiness of nonexclusion is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of nonexclusion is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of nonexclusion is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of nonexclusion is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of nonexclusion is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of nonexclusion is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of nonexclusion is past’; will not teach the Dharma that ‘the emptiness of nonexclusion is future’; and will not teach the Dharma that ‘the emptiness of nonexclusion is present.’
“He will not teach the Dharma that ‘the emptiness of an inherent nature is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of inherent nature is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of inherent nature is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of inherent nature is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of inherent nature is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of inherent nature is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of inherent nature is past’; will not teach the Dharma that ‘the emptiness of inherent nature is future’; and will not teach the Dharma that ‘the emptiness of inherent nature is present.’
“He will not teach the Dharma that ‘the emptiness of all phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of all phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of all phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of all phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of all phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of all phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of all phenomena is past’; will not teach the Dharma that ‘the emptiness of all phenomena is future’; and will not teach the Dharma that ‘the emptiness of all phenomena is present.’
“He will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is past’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is future’; and will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is present.’
“He will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is past’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is future’; and will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is present.’
“He will not teach the Dharma that ‘the emptiness of nonentities is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of nonentities is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of nonentities is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of nonentities is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of nonentities is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of nonentities is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of nonentities is past’; will not teach the Dharma that ‘the emptiness of nonentities is future’; and will not teach the Dharma that ‘the emptiness of nonentities is present.’
“He will not teach the Dharma that ‘the emptiness of essential nature is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of essential nature is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of essential nature is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of essential nature is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of essential nature is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of essential nature is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of essential nature is past’; will not teach the Dharma that ‘the emptiness of essential nature is future’; and will not teach the Dharma that ‘the emptiness of essential nature is present.’
“He will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is past’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is future’; and will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is present.’
“He will not teach the Dharma that ‘the applications of mindfulness are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the applications of mindfulness are happiness’ or ‘suffering’; will not teach the Dharma that ‘the applications of mindfulness are a self’ or ‘nonself’; will not teach the Dharma that ‘the applications of mindfulness are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the applications of mindfulness are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the applications of mindfulness are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the applications of mindfulness are past’; will not teach the Dharma that ‘the applications of mindfulness are future’; and will not teach the Dharma that ‘the applications of mindfulness are present.’
“He will not teach the Dharma that ‘the correct exertions are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the correct exertions are happiness’ or ‘suffering’; will not teach the Dharma that ‘the correct exertions are a self’ or ‘nonself’; will not teach the Dharma that ‘the correct exertions are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the correct exertions are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the correct exertions are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the correct exertions are past’; will not teach the Dharma that ‘the correct exertions are future’; and will not teach the Dharma that ‘the correct exertions are present.’
“He will not teach the Dharma that ‘the supports for miraculous ability are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the supports for miraculous ability are happiness’ or ‘suffering’; will not teach the Dharma that ‘the supports for miraculous ability are a self’ or ‘nonself’; will not teach the Dharma that ‘the supports for miraculous ability are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the supports for miraculous ability are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the supports for miraculous ability are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the supports for miraculous ability are past’; will not teach the Dharma that ‘the supports for miraculous ability are future’; and will not teach the Dharma that ‘the supports for miraculous ability are present.’
“He will not teach the Dharma that ‘the faculties are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the faculties are happiness’ or ‘suffering’; will not teach the Dharma that ‘the faculties are a self’ or ‘nonself’; will not teach the Dharma that ‘the faculties are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the faculties are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the faculties are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the faculties are past’; will not teach the Dharma that ‘the faculties are future’; and will not teach the Dharma that ‘the faculties are present.’
“He will not teach the Dharma that ‘the powers are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the powers are happiness’ or ‘suffering’; will not teach the Dharma that ‘the powers are a self’ or ‘nonself’; will not teach the Dharma that ‘the powers are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the powers are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the powers are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the powers are past’; will not teach the Dharma that ‘the powers are future’; and will not teach the Dharma that ‘the powers are present.’
“He will not teach the Dharma that ‘the branches of enlightenment are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the branches of enlightenment are happiness’ or ‘suffering’; will not teach the Dharma that ‘the branches of enlightenment are a self’ or ‘nonself’; will not teach the Dharma that ‘the branches of enlightenment are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the branches of enlightenment are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the branches of enlightenment are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the branches of enlightenment are past’; will not teach the Dharma that ‘the branches of enlightenment are future’; and will not teach the Dharma that ‘the branches of enlightenment are present.’
“He will not teach the Dharma that ‘the noble eightfold path is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the noble eightfold path is happiness’ or ‘suffering’; will not teach the Dharma that ‘the noble eightfold path is a self’ or ‘nonself’; will not teach the Dharma that ‘the noble eightfold path is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the noble eightfold path is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the noble eightfold path is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the noble eightfold path is past’; will not teach the Dharma that ‘the noble eightfold path is future’; and will not teach the Dharma that ‘the noble eightfold path is present.’
“He will not teach the Dharma that ‘the truths of the noble ones are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the truths of the noble ones are happiness’ or ‘suffering’; will not teach the Dharma that ‘the truths of the noble ones are a self’ or ‘nonself’; will not teach the Dharma that ‘the truths of the noble ones are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the truths of the noble ones are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the truths of the noble ones are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the truths of the noble ones are past’; will not teach the Dharma that ‘the truths of the noble ones are future’; and will not teach the Dharma that ‘the truths of the noble ones are present.’
“He will not teach the Dharma that ‘the meditative concentrations are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the meditative concentrations are happiness’ or ‘suffering’; will not teach the Dharma that ‘the meditative concentrations are a self’ or ‘nonself’; will not teach the Dharma that ‘the meditative concentrations are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the meditative concentrations are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the meditative concentrations are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the meditative concentrations are past’; will not teach the Dharma that ‘the meditative concentrations are future’; and will not teach the Dharma that ‘the meditative concentrations are present.’
“He will not teach the Dharma that ‘the immeasurable attitudes are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the immeasurable attitudes are happiness’ or ‘suffering’; will not teach the Dharma that ‘the immeasurable attitudes are a self’ or ‘nonself’; will not teach the Dharma that ‘the immeasurable attitudes are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the immeasurable attitudes are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the immeasurable attitudes are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the immeasurable attitudes are past’; will not teach the Dharma that ‘the immeasurable attitudes are future’; and will not teach the Dharma that ‘the immeasurable attitudes are present.’
“He will not teach the Dharma that ‘the formless absorptions are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the formless absorptions are happiness’ or ‘suffering’; will not teach the Dharma that ‘the formless absorptions are a self’ or ‘nonself’; will not teach the Dharma that ‘the formless absorptions are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the formless absorptions are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the formless absorptions are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the formless absorptions are past’; will not teach the Dharma that ‘the formless absorptions are future’; and will not teach the Dharma that ‘the formless absorptions are present.’
“He will not teach the Dharma that ‘the eight liberations are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the eight liberations are happiness’ or ‘suffering’; will not teach the Dharma that ‘the eight liberations are a self’ or ‘nonself’; will not teach the Dharma that ‘the eight liberations are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the eight liberations are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the eight liberations are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the eight liberations are past’; will not teach the Dharma that ‘the eight liberations are future’; and will not teach the Dharma that ‘the eight liberations are present.’
“He will not teach the Dharma that ‘the nine serial steps of meditative absorption are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are happiness’ or ‘suffering’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are a self’ or ‘nonself’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are past’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are future’; and will not teach the Dharma that ‘the nine serial steps of meditative absorption are present.’
“He will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are past’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are future’; and will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are present.’
“He will not teach the Dharma that ‘the extrasensory powers are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the extrasensory powers are happiness’ or ‘suffering’; will not teach the Dharma that ‘the extrasensory powers are a self’ or ‘nonself’; will not teach the Dharma that ‘the extrasensory powers are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the extrasensory powers are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the extrasensory powers are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the extrasensory powers are past’; will not teach the Dharma that ‘the extrasensory powers are future’; and will not teach the Dharma that ‘the extrasensory powers are present.’
“He will not teach the Dharma that ‘the meditative stabilities are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the meditative stabilities are happiness’ or ‘suffering’; will not teach the Dharma that ‘the meditative stabilities are a self’ or ‘nonself’; will not teach the Dharma that ‘the meditative stabilities are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the meditative stabilities are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the meditative stabilities are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the meditative stabilities are past’; will not teach the Dharma that ‘the meditative stabilities are future’; and will not teach the Dharma that ‘the meditative stabilities are present.’
“He will not teach the Dharma that ‘the dhāraṇī gateways are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the dhāraṇī gateways are happiness’ or ‘suffering’; will not teach the Dharma that ‘the dhāraṇī gateways are a self’ or ‘nonself’; will not teach the Dharma that ‘the dhāraṇī gateways are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the dhāraṇī gateways are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the dhāraṇī gateways are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the dhāraṇī gateways are past’; will not teach the Dharma that ‘the dhāraṇī gateways are future’; and will not teach the Dharma that ‘the dhāraṇī gateways are present.’
“He will not teach the Dharma that ‘the ten powers of the tathāgatas are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the ten powers of the tathāgatas are happiness’ or ‘suffering’; will not teach the Dharma that ‘the ten powers of the tathāgatas are a self’ or ‘nonself’; will not teach the Dharma that ‘the ten powers of the tathāgatas are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the ten powers of the tathāgatas are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the ten powers of the tathāgatas are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the ten powers of the tathāgatas are past’; will not teach the Dharma that ‘the ten powers of the tathāgatas are future’; and will not teach the Dharma that ‘the ten powers of the tathāgatas are present.’
“He will not teach the Dharma that ‘the fearlessnesses are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the fearlessnesses are happiness’ or ‘suffering’; will not teach the Dharma that ‘the fearlessnesses are a self’ or ‘nonself’; will not teach the Dharma that ‘the fearlessnesses are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the fearlessnesses are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the fearlessnesses are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the fearlessnesses are past’; will not teach the Dharma that ‘the fearlessnesses are future’; and will not teach the Dharma that ‘the fearlessnesses are present.’
“He will not teach the Dharma that ‘the kinds of exact knowledge are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the kinds of exact knowledge are happiness’ or ‘suffering’; will not teach the Dharma that ‘the kinds of exact knowledge are a self’ or ‘nonself’; will not teach the Dharma that ‘the kinds of exact knowledge are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the kinds of exact knowledge are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the kinds of exact knowledge are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the kinds of exact knowledge are past’; will not teach the Dharma that ‘the kinds of exact knowledge are future’; and will not teach the Dharma that ‘the kinds of exact knowledge are present.’
“He will not teach the Dharma that ‘great compassion is permanent’ or ‘impermanent’; will not teach the Dharma that ‘great compassion is happiness’ or ‘suffering’; will not teach the Dharma that ‘great compassion is a self’ or ‘nonself’; will not teach the Dharma that ‘great compassion is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘great compassion is at peace’ or ‘not at peace’; will not teach the Dharma that ‘great compassion is fettered,’ or ‘liberated’; will not teach the Dharma that ‘great compassion is past’; will not teach the Dharma that ‘great compassion is future’; and will not teach the Dharma that ‘great compassion is present.’
“He will not teach the Dharma that ‘the distinct qualities of the buddhas are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the distinct qualities of the buddhas are happiness’ or ‘suffering’; will not teach the Dharma that ‘the distinct qualities of the buddhas are a self’ or ‘nonself’; will not teach the Dharma that ‘the distinct qualities of the buddhas are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the distinct qualities of the buddhas are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the distinct qualities of the buddhas are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the distinct qualities of the buddhas are past’; will not teach the Dharma that ‘the distinct qualities of the buddhas are future’; and will not teach the Dharma that ‘the distinct qualities of the buddhas are present.’
“He will not teach the Dharma that ‘knowledge of all the dharmas is permanent’ or ‘impermanent’; will not teach the Dharma that ‘knowledge of all the dharmas is happiness’ or ‘suffering’; will not teach the Dharma that ‘knowledge of all the dharmas is a self’ or ‘nonself’; will not teach the Dharma that ‘knowledge of all the dharmas is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘knowledge of all the dharmas is at peace’ or ‘not at peace’; will not teach the Dharma that ‘knowledge of all the dharmas is fettered,’ or ‘liberated’; will not teach the Dharma that ‘knowledge of all the dharmas is past’; will not teach the Dharma that ‘knowledge of all the dharmas is future’; and will not teach the Dharma that ‘knowledge of all the dharmas is present.’
“He will not teach the Dharma that ‘the knowledge of the aspects of the path is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the knowledge of the aspects of the path is happiness’ or ‘suffering’; will not teach the Dharma that ‘the knowledge of the aspects of the path is a self’ or ‘nonself’; will not teach the Dharma that ‘the knowledge of the aspects of the path is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the knowledge of the aspects of the path is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the knowledge of the aspects of the path is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the knowledge of the aspects of the path is past’; will not teach the Dharma that ‘the knowledge of the aspects of the path is future’; and will not teach the Dharma that ‘the knowledge of the aspects of the path is present.’
“He will not teach the Dharma that ‘all-aspect omniscience is permanent’ or ‘impermanent’; will not teach the Dharma that ‘all-aspect omniscience is happiness’ or ‘suffering’; will not teach the Dharma that ‘all-aspect omniscience is a self’ or ‘nonself’; will not teach the Dharma that ‘all-aspect omniscience is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘all-aspect omniscience is at peace’ or ‘not at peace’; will not teach the Dharma that ‘all-aspect omniscience is fettered,’ or ‘liberated’; will not teach the Dharma that ‘all-aspect omniscience is past’; will not teach the Dharma that ‘all-aspect omniscience is future’; and will not teach the Dharma that ‘all-aspect omniscience is present.’ ”
Subhūti then asked, “Blessed Lord, how then will the bodhisattva great being Maitreya teach the Dharma, having fully awakened to unsurpassed complete enlightenment? And when he teaches, what will he teach?”