“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is wishless. If you ask why, Blessed Lord, it is because the wishlessness of consciousness is empty of the wishlessness of consciousness. That emptiness of the wishlessness of consciousness is not the wishlessness of consciousness, and emptiness is not other than the wishlessness of consciousness. The wishlessness of consciousness itself is emptiness, and emptiness is the wishlessness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is wishless.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are void. If you ask why, Blessed Lord, it is because the voidness of physical forms is empty of the voidness of physical forms. That emptiness of the voidness of physical forms is not the voidness of physical forms, and emptiness is not other than the voidness of physical forms. The voidness of physical forms itself is emptiness, and emptiness is the voidness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are void.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are void. If you ask why, Blessed Lord, it is because the voidness of feelings is empty of the voidness of feelings. That emptiness of the voidness of feelings is not the voidness of feelings, and emptiness is not other than the voidness of feelings. The voidness of feelings itself is emptiness, and emptiness is the voidness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are void.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are void. If you ask why, Blessed Lord, it is because the voidness of perceptions is empty of the voidness of perceptions. That emptiness of the voidness of perceptions is not the voidness of perceptions, and emptiness is not other than the voidness of perceptions. The voidness of perceptions itself is emptiness, and emptiness is the voidness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are void.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are void. If you ask why, Blessed Lord, it is because the voidness of formative predispositions is empty of the voidness of formative predispositions. That emptiness of the voidness of formative predispositions is not the voidness of formative predispositions, and emptiness is not other than the voidness of formative predispositions. The voidness of formative predispositions itself is emptiness, and emptiness is the voidness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are void.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is void. If you ask why, Blessed Lord, it is because the voidness of consciousness is empty of the voidness of consciousness. That emptiness of the voidness of consciousness is not the voidness of consciousness, and emptiness is not other than the voidness of consciousness. The voidness of consciousness itself is emptiness, and emptiness is the voidness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the notion that consciousness is void.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature. If you ask why, Blessed Lord, it is because the real nature is empty of the real nature. That emptiness of the real nature is not the real nature, and emptiness is not other than the real nature. The real nature itself is emptiness, and emptiness is the real nature. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the reality of phenomena. If you ask why, Blessed Lord, it is because the reality of phenomena is empty of the reality of phenomena. That emptiness of the reality of phenomena is not the reality of phenomena, and emptiness is not other than the reality of phenomena. The reality of phenomena itself is emptiness, and emptiness is the reality of phenomena. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the reality of phenomena.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the realm of phenomena. If you ask why, Blessed Lord, it is because the realm of phenomena is empty of the realm of phenomena. That emptiness of the realm of phenomena is not the realm of phenomena, and emptiness is not other than the realm of phenomena. The realm of phenomena itself is emptiness, and emptiness is the realm of phenomena. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the realm of phenomena.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the maturity of phenomena. If you ask why, Blessed Lord, it is because the maturity of phenomena is empty of the maturity of phenomena. That emptiness of the maturity of phenomena is not the maturity of phenomena, and emptiness is not other than the maturity of phenomena. The maturity of phenomena itself is emptiness, and emptiness is the maturity of phenomena. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the maturity of phenomena.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the very limit of reality. If you ask why, Blessed Lord, it is because the very limit of reality is empty of the very limit of reality. That emptiness of the very limit of reality is not the very limit of reality, and emptiness is not other than the very limit of reality. The very limit of reality itself is emptiness, and emptiness is the very limit of reality. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the very limit of reality.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in physical forms with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of physical forms, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in perceptions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of perceptions, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in formative predispositions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of formative predispositions, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of consciousness, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the eyes with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the eyes, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the ears with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the ears, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the nose with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the nose, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the tongue with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the tongue, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the body with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the body, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the mental faculty with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the mental faculty, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sights with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sights, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sounds with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sounds, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in odors with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of odors, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in tastes with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of tastes, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in tangibles with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of tangibles, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in mental phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of mental phenomena, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in visual consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of visual consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in auditory consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of auditory consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in olfactory consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of olfactory consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in gustatory consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of gustatory consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in tactile consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of tactile consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in mental consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of mental consciousness, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in visually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of visually compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in aurally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of aurally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in nasally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of nasally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in lingually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of lingually compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in corporeally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of corporeally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in mentally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of mentally compounded sensory contact, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by visually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by visually compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by aurally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by aurally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by nasally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by nasally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by lingually compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by lingually compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by corporeally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by corporeally compounded sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in feelings conditioned by mentally compounded sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of feelings conditioned by mentally compounded sensory contact, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the earth element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the earth element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the water element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the water element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the fire element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fire element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the wind element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the wind element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the space element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the space element, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the consciousness element with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the consciousness element, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in ignorance with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of ignorance, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in formative predispositions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of formative predispositions, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in consciousness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of consciousness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in name and form with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of name and form, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the six sense fields with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the six sense fields, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sensory contact with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sensory contact, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in sensation with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of sensation, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in craving with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of craving, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in grasping with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of grasping, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the rebirth process with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the rebirth process, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in birth with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of birth, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in aging and death with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of aging and death, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of generosity with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of generosity, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of ethical discipline with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of ethical discipline, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of tolerance with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of tolerance, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of perseverance with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of perseverance, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of meditative concentration with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of meditative concentration, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the perfection of wisdom with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the perfection of wisdom, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of internal phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of internal phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of external phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of external phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of external and internal phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of external and internal phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of emptiness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of emptiness, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of great extent with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of great extent, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of ultimate reality with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of ultimate reality, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of conditioned phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of conditioned phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of unconditioned phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of unconditioned phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of the unlimited with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of the unlimited, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of that which has neither beginning nor end with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of that which has neither beginning nor end, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of nonexclusion with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of nonexclusion, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of inherent nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of inherent nature, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of all phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of all phenomena, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of intrinsic defining characteristics with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of intrinsic defining characteristics, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of that which cannot be apprehended with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of that which cannot be apprehended, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of nonentities with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of nonentities, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the emptiness of essential nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of essential nature, but they are not practicing the perfection of wisdom.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the essential nature of nonentities with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness of an essential nature of nonentities, but they are not practicing the perfection of wisdom.
“If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the applications of mindfulness with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the applications of mindfulness, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the correct exertions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the correct exertions, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the supports for miraculous ability with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the supports for miraculous ability, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the faculties with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the faculties, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the powers with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the powers, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the branches of enlightenment with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the branches of enlightenment, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the noble eightfold path with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the noble eightfold path, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the truths of the noble ones with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the truths of the noble ones, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the meditative concentrations with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the meditative concentrations, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the immeasurable attitudes with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the immeasurable attitudes, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they do not go forth to all-aspect omniscience.