“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in the formless absorptions with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the formless absorptions, 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 eight liberations with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the eight liberations, 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 nine serial steps of meditative absorption with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the nine serial steps of meditative absorption, 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, signlessness, and wishlessness gateways to liberation with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the emptiness, signlessness, and wishlessness gateways to liberation, 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 extrasensory powers with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the extrasensory 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 meditative stabilities with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the meditative stabilities, 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 dhāraṇī gateways with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the dhāraṇī gateways, 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 ten powers of the tathāgatas with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the ten powers of the tathāgatas, 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 four fearlessnesses with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the four fearlessnesses, but they are not practicing the perfection of wisdom. If you ask why, bodhisattva great beings who practice conditioning do not fully 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 four kinds of exact knowledge with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the four kinds of exact knowledge, 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 great compassion with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of great compassion, 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 eighteen distinct qualities of the buddhas with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the eighteen distinct qualities of the buddhas, 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 fruit of having entered the stream with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fruit of having entered the stream, 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 fruit of once-returner with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fruit of once-returner, 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 fruit of non-returner with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the fruit of non-returner, 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 arhatship with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of arhatship, 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 individual enlightenment with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of individual 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 knowledge of all the dharmas307 with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of knowledge of all the dharmas, 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 knowledge of the aspects of the path with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the knowledge of the aspects of the 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 all-aspect omniscience with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of all-aspect omniscience, 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 real nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the real nature, 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 unmistaken real nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the unmistaken real nature, 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 one and only real nature with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the one and only real nature, 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 reality of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the reality of 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 the realm of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the realm of 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 the abiding nature of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the abiding nature of 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 the maturity of phenomena with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the maturity of 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 the very limit of reality with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the very limit of reality, 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.
“If you ask why, Blessed Lord, it is because physical forms are not grasped. Physical forms that are not grasped are not physical forms, on account of the emptiness of their inherent existence. Feelings are not grasped. Feelings that are not grasped are not feelings, on account of the emptiness of their inherent existence. Perceptions are not grasped. Perceptions that are not grasped are not perceptions, on account of the emptiness of their inherent existence. Formative predispositions are not grasped. Formative predispositions that are not grasped are not formative predispositions, on account of the emptiness of their inherent existence. Consciousness is not grasped. Consciousness that is not grasped is not consciousness, on account of the emptiness of its inherent existence.
“The eyes are not grasped. The eyes that are not grasped are not the eyes, on account of the emptiness of their inherent existence. The ears are not grasped. The ears that are not grasped are not the ears, on account of the emptiness of their inherent existence. The nose is not grasped. The nose that is not grasped is not the nose, on account of the emptiness of its inherent existence. The tongue is not grasped. The tongue that is not grasped is not the tongue, on account of the emptiness of its inherent existence. The body is not grasped. The body that is not grasped is not the body, on account of the emptiness of its inherent existence. The mental faculty is not grasped. The mental faculty that is not grasped is not the mental faculty, on account of the emptiness of its inherent existence.
“Sights are not grasped. Sights that are not grasped are not sights, on account of the emptiness of their inherent existence. Sounds are not grasped. Sounds that are not grasped are not sounds, on account of the emptiness of their inherent existence. Odors are not grasped. Odors that are not grasped are not odors, on account of the emptiness of their inherent existence. Tastes are not grasped. Tastes that are not grasped are not tastes, on account of the emptiness of their inherent existence. Tangibles are not grasped. Tangibles that are not grasped are not tangibles, on account of the emptiness of their inherent existence. Mental phenomena are not grasped. Mental phenomena that are not grasped are not mental phenomena, on account of the emptiness of their inherent existence.
“Visual consciousness is not grasped. Visual consciousness that is not grasped is not visual consciousness, on account of the emptiness of its inherent existence. Auditory consciousness is not grasped. Auditory consciousness that is not grasped is not auditory consciousness, on account of the emptiness of its inherent existence. Olfactory consciousness is not grasped. Olfactory consciousness that is not grasped is not olfactory consciousness, on account of the emptiness of its inherent existence. Gustatory consciousness is not grasped. Gustatory consciousness that is not grasped is not gustatory consciousness, on account of the emptiness of its inherent existence. Tactile consciousness is not grasped. Tactile consciousness that is not grasped is not tactile consciousness, on account of the emptiness of its inherent existence. Mental consciousness is not grasped. Mental consciousness that is not grasped is not mental consciousness, on account of the emptiness of its inherent existence.
“Visually compounded sensory contact is not grasped. Visually compounded sensory contact that is not grasped is not visually compounded sensory contact, on account of the emptiness of its inherent existence. Aurally compounded sensory contact is not grasped. Aurally compounded sensory contact that is not grasped is not aurally compounded sensory contact, on account of the emptiness of its inherent existence. Nasally compounded sensory contact is not grasped. Nasally compounded sensory contact that is not grasped is not nasally compounded sensory contact, on account of the emptiness of its inherent existence. Lingually compounded sensory contact is not grasped. Lingually compounded sensory contact that is not grasped is not lingually compounded sensory contact, on account of the emptiness of its inherent existence. Corporeally compounded sensory contact is not grasped. Corporeally compounded sensory contact that is not grasped is not corporeally compounded sensory contact, on account of the emptiness of its inherent existence. Mentally compounded sensory contact is not grasped. Mentally compounded sensory contact that is not grasped is not mentally compounded sensory contact, on account of the emptiness of its inherent existence.
“Feelings conditioned by visually compounded sensory contact are not grasped. Feelings conditioned by visually compounded sensory contact that are not grasped are not feelings conditioned by visually compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by aurally compounded sensory contact are not grasped. Feelings conditioned by aurally compounded sensory contact that are not grasped are not feelings conditioned by aurally compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by nasally compounded sensory contact are not grasped. Feelings conditioned by nasally compounded sensory contact that are not grasped are not feelings conditioned by nasally compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by lingually compounded sensory contact are not grasped. Feelings conditioned by lingually compounded sensory contact that are not grasped are not feelings conditioned by lingually compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by corporeally compounded sensory contact are not grasped. Feelings conditioned by corporeally compounded sensory contact that are not grasped are not feelings conditioned by corporeally compounded sensory contact, on account of the emptiness of their inherent existence. Feelings conditioned by mentally compounded sensory contact are not grasped. Feelings conditioned by mentally compounded sensory contact that are not fully grasped are not feelings conditioned by mentally compounded sensory contact, on account of the emptiness of their inherent existence.
“The earth element is not grasped. The earth element that is not grasped is not the earth element, on account of the emptiness of its inherent existence. The water element is not grasped. The water element that is not grasped is not the water element, on account of the emptiness of its inherent existence. The fire element is not grasped. The fire element that is not grasped is not the fire element, on account of the emptiness of its inherent existence. The wind element is not grasped. The wind element that is not grasped is not the wind element, on account of the emptiness of its inherent existence. The space element is not grasped. The space element that is not grasped is not the space element, on account of the emptiness of its inherent existence. The consciousness element is not grasped. The consciousness element that is not grasped is not the consciousness element, on account of the emptiness of its inherent existence.
“Ignorance is not grasped. Ignorance that is not grasped is not ignorance, on account of the emptiness of its inherent existence. Formative predispositions are not grasped. Formative predispositions that are not grasped are not formative predispositions, on account of the emptiness of their inherent existence. Consciousness is not grasped. Consciousness that is not grasped is not consciousness, on account of the emptiness of its inherent existence. Name and form are not grasped. Name and form that are not grasped are not name and form, on account of the emptiness of their inherent existence. The six sense fields are not grasped. The six sense fields that are not grasped are not the six sense fields, on account of the emptiness of their inherent existence. Sensory contact is not grasped. Sensory contact that is not grasped is not sensory contact, on account of the emptiness of its inherent existence. Sensation is not grasped. Sensation that is not grasped is not sensation, on account of the emptiness of its inherent existence. Craving is not grasped. Craving that is not grasped is not craving, on account of the emptiness of its inherent existence. Grasping is not grasped. Grasping that is not grasped is not grasping, on account of the emptiness of its inherent existence. The rebirth process is not grasped. The rebirth process that is not grasped is not the rebirth process, on account of the emptiness of its inherent existence. Birth is not grasped. Birth that is not grasped is not birth, on account of the emptiness of its inherent existence. Aging and death are not grasped. Aging and death that are not grasped are not aging and death, on account of the emptiness of their inherent existence.
“The perfection of generosity is not grasped. The perfection of generosity that is not grasped is not the perfection of generosity, on account of the emptiness of its inherent existence. The perfection of ethical discipline is not grasped. The perfection of ethical discipline that is not grasped is not the perfection of ethical discipline, on account of the emptiness of its inherent existence. The perfection of tolerance is not grasped. The perfection of tolerance that is not grasped is not the perfection of tolerance, on account of the emptiness of its inherent existence. The perfection of perseverance is not grasped. The perfection of perseverance that is not grasped is not the perfection of perseverance, on account of the emptiness of its inherent existence. The perfection of meditative concentration is not grasped. The perfection of meditative concentration that is not grasped is not the perfection of meditative concentration, on account of the emptiness of its inherent existence. The perfection of wisdom is not grasped. The perfection of wisdom that is not grasped is not the perfection of wisdom, on account of the emptiness of its inherent existence.
“The emptiness of internal phenomena is not grasped. The emptiness of internal phenomena that is not grasped is not the emptiness of internal phenomena, on account of the emptiness of its inherent existence. The emptiness of external phenomena is not grasped. The emptiness of external phenomena that is not grasped is not the emptiness of external phenomena, on account of the emptiness of its inherent existence. The emptiness of external and internal phenomena is not grasped. The emptiness of external and internal phenomena that is not grasped is not the emptiness of external and internal phenomena, on account of the emptiness of its inherent existence. The emptiness of emptiness is not grasped. The emptiness of emptiness that is not grasped is not the emptiness of emptiness, on account of the emptiness of its inherent existence. The emptiness of great extent is not grasped. The emptiness of great extent that is not grasped is not the emptiness of great extent, on account of the emptiness of its inherent existence. The emptiness of ultimate reality is not grasped. The emptiness of ultimate reality that is not grasped is not the emptiness of ultimate reality, on account of the emptiness of its inherent existence. The emptiness of conditioned phenomena is not grasped. The emptiness of conditioned phenomena that is not grasped is not the emptiness of conditioned phenomena, on account of the emptiness of its inherent existence. The emptiness of unconditioned phenomena is not grasped. The emptiness of unconditioned phenomena that is not grasped is not the emptiness of unconditioned phenomena, on account of the emptiness of its inherent existence. The emptiness of the unlimited is not grasped. The emptiness of the unlimited that is not grasped is not the emptiness of the unlimited, on account of the emptiness of its inherent existence. The emptiness of that which has neither beginning nor end is not grasped. The emptiness of that which has neither beginning nor end that is not grasped is not the emptiness of that which has neither beginning nor end, on account of the emptiness of its inherent existence. The emptiness of nonexclusion is not grasped. The emptiness of nonexclusion that is not grasped is not the emptiness of nonexclusion, on account of the emptiness of its inherent existence. The emptiness of inherent nature is not grasped. The emptiness of inherent nature that is not grasped is not the emptiness of inherent nature, on account of the emptiness of its inherent existence. The emptiness of all phenomena is not grasped. The emptiness of all phenomena that is not grasped is not the emptiness of all phenomena, on account of the emptiness of its inherent existence. The emptiness of intrinsic defining characteristics is not grasped. The emptiness of intrinsic defining characteristics that is not grasped is not the emptiness of intrinsic defining characteristics, on account of the emptiness of its inherent existence. The emptiness of that which cannot be apprehended is not grasped. The emptiness of that which cannot be apprehended that is not grasped is not the emptiness of that which cannot be apprehended, on account of the emptiness of its inherent existence. The emptiness of nonentities is not grasped. The emptiness of nonentities that is not grasped is not the emptiness of nonentities, on account of the emptiness of its inherent existence. The emptiness of essential nature is not grasped. The emptiness of essential nature that is not grasped is not the emptiness of essential nature, on account of the emptiness of its inherent existence. The emptiness of an essential nature of nonentities is not grasped. The emptiness of an essential nature of nonentities that is not grasped is not the emptiness of an essential nature of nonentities, on account of the emptiness of its inherent existence.
“The applications of mindfulness are not grasped. The applications of mindfulness that are not grasped are not the applications of mindfulness, on account of the emptiness of their inherent existence. The correct exertions are not grasped. The correct exertions that are not grasped are not the correct exertions, on account of the emptiness of their inherent existence. The supports for miraculous ability are not grasped. The supports for miraculous ability that are not grasped are not the supports for miraculous ability, on account of the emptiness of their inherent existence. The faculties are not grasped. The faculties that are not grasped are not the faculties, on account of the emptiness of their inherent existence. The powers are not grasped. The powers that are not grasped are not the powers, on account of the emptiness of their inherent existence. The branches of enlightenment are not grasped. The branches of enlightenment that are not grasped are not the branches of enlightenment, on account of the emptiness of their inherent existence. The noble eightfold path is not grasped. The noble eightfold path that is not grasped is not the noble eightfold path, on account of the emptiness of its inherent existence.
“The truths of the noble ones are not grasped. The truths of the noble ones that are not grasped are not the truths of the noble ones, on account of the emptiness of their inherent existence. The meditative concentrations are not grasped. The meditative concentrations that are not grasped are not the meditative concentrations, on account of the emptiness of their inherent existence. The immeasurable attitudes are not grasped. The immeasurable attitudes that are not grasped are not the immeasurable attitudes, on account of the emptiness of their inherent existence. The formless absorptions are not grasped. The formless absorptions that are not grasped are not the formless absorptions, on account of the emptiness of their inherent existence. The eight liberations are not grasped. The eight liberations that are not grasped are not the eight liberations, on account of the emptiness of their inherent existence. The nine serial steps of meditative absorption are not grasped. The nine serial steps of meditative absorption that are not grasped are not the nine serial steps of meditative absorption, on account of the emptiness of their inherent existence. The emptiness, signlessness, and wishlessness gateways to liberation are not grasped. The emptiness, signlessness, and wishlessness gateways to liberation that are not grasped are not the emptiness, signlessness, and wishlessness gateways to liberation, on account of the emptiness of their inherent existence. The meditative stabilities are not grasped. The meditative stabilities that are not grasped are not the meditative stabilities, on account of the emptiness of their inherent existence. The dhāraṇī gateways are not grasped. The dhāraṇī gateways that are not grasped are not the dhāraṇī gateways, on account of the emptiness of their inherent existence.
“The ten powers of the tathāgatas are not grasped. The ten powers of the tathāgatas that are not grasped are not the ten powers of the tathāgatas, on account of the emptiness of their inherent existence. The four fearlessnesses are not grasped. The four fearlessnesses that are not grasped are not the four fearlessnesses, on account of the emptiness of their inherent existence. The four kinds of exact knowledge are not grasped. The four kinds of exact knowledge that are not grasped are not the four kinds of exact knowledge, on account of the emptiness of their inherent existence. Great compassion is not grasped. Great compassion that is not grasped is not great compassion, on account of the emptiness of its inherent existence. The eighteen distinct qualities of the buddhas are not grasped. The eighteen distinct qualities of the buddhas that are not grasped are not the eighteen distinct qualities of the buddhas, on account of the emptiness of their inherent existence.
“The fruit of having entered the stream is not grasped. The fruit of having entered the stream that is not grasped is not the fruit of having entered the stream, on account of the emptiness of its inherent existence. The fruit of once-returner is not grasped. The fruit of once-returner that is not grasped is not the fruit of once-returner, on account of the emptiness of its inherent existence. The fruit of non-returner is not grasped. The fruit of non-returner that is not grasped is not the fruit of non-returner, on account of the emptiness of its inherent existence. Arhatship is not grasped. Arhatship that is not grasped is not arhatship, on account of the emptiness of its inherent existence. individual enlightenment is not grasped. individual enlightenment that is not grasped is not individual enlightenment, on account of the emptiness of its inherent existence. The knowledge of the aspects of the path is not grasped.308 The knowledge of the aspects of the path that is not grasped is not the knowledge of the aspects of the path, on account of the emptiness of its inherent existence. All-aspect omniscience is not grasped. All-aspect omniscience that is not grasped is not all-aspect omniscience, on account of the emptiness of its inherent existence.
“The real nature is not grasped. The real nature that is not grasped is not the real nature, on account of the emptiness of its inherent existence. The unmistaken real nature is not grasped. The unmistaken real nature that is not grasped is not the unmistaken real nature, on account of the emptiness of its inherent existence. The one and only real nature is not grasped. The one and only real nature that is not grasped is not the one and only real nature, on account of the emptiness of its inherent existence. The reality of phenomena is not grasped. The reality of phenomena that is not grasped is not the reality of phenomena, on account of the emptiness of its inherent existence. The realm of phenomena is not grasped. The realm of phenomena that is not grasped is not the realm of phenomena, on account of the emptiness of its inherent existence. The abiding nature of phenomena is not grasped. The abiding nature of phenomena that is not grasped is not the abiding nature of phenomena, on account of the emptiness of its inherent existence. The maturity of phenomena is not grasped. The maturity of phenomena that is not grasped is not the maturity of phenomena, on account of the emptiness of its inherent existence. The very limit of reality is not grasped. The very limit of reality that is not grasped is not the very limit of reality, on account of the emptiness of its inherent existence.
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should investigate309 how all phenomena are empty of inherent existence, and the investigation of them should be done in such a way that there is no mental wandering to any phenomenon at all. Blessed Lord, this is the bodhisattva great beings’ spacious, perfect, immeasurable, definitely immeasurable310 maṇḍala of meditative stability called the nongrasping of all phenomena, which is not misappropriated by, or shared in common with, all the śrāvakas and pratyekabuddhas. Bodhisattva great beings who engage in this maṇḍala of meditative stability go forth to all-aspect omniscience. But even this all-aspect omniscience cannot be grasped, on account of the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.