“In regard to that, if the perfection of wisdom is not bereft of the perfection of wisdom, the perfection of meditative concentration is not bereft of the perfection of meditative concentration, the perfection of perseverance is not bereft of the perfection of perseverance, the perfection of tolerance is not bereft of the perfection of tolerance, the perfection of ethical discipline is not bereft of the perfection of ethical discipline, and the perfection of generosity is not bereft of the perfection of generosity; if the emptiness of internal phenomena is not bereft of the emptiness of internal phenomena, the emptiness of external phenomena is not bereft of the emptiness of external phenomena, the emptiness of external and internal phenomena is not bereft of the emptiness of external and internal phenomena, the emptiness of emptiness is not bereft of the emptiness of emptiness, the emptiness of great extent is not bereft of the emptiness of great extent, the emptiness of ultimate reality is not bereft of the emptiness of ultimate reality, the emptiness of conditioned phenomena is not bereft of the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is not bereft of the emptiness of unconditioned phenomena, the emptiness of the unlimited is not bereft of the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is not bereft of the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion is not bereft of the emptiness of nonexclusion, the emptiness of inherent nature is not bereft of the emptiness of inherent nature, the emptiness of all phenomena is not bereft of the emptiness of all phenomena, the emptiness of intrinsic defining characteristics is not bereft of the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended is not bereft of the emptiness of that which cannot be apprehended, the emptiness of nonentities is not bereft of the emptiness of nonentities, the emptiness of essential nature is not bereft of the emptiness of essential nature, and the emptiness of an essential nature of nonentities is not bereft of the emptiness of an essential nature of nonentities; if the four applications of mindfulness are not bereft of the applications of mindfulness, the four correct exertions are not bereft of the correct exertions, the four supports for miraculous ability are not bereft of the supports for miraculous ability, the five faculties are not bereft of the faculties, the five powers are not bereft of the powers, the seven branches of enlightenment are not bereft of the branches of enlightenment, and the noble eightfold path is not bereft of the noble eightfold path; if the four truths of the noble ones are not bereft of the truths of the noble ones, the four meditative concentrations are not bereft of the meditative concentrations, the four immeasurable attitudes are not bereft of the immeasurable attitudes, the four formless absorptions are not bereft of the formless absorptions, the eight liberations are not bereft of the liberations, the nine serial steps of meditative absorption are not bereft of the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are not bereft of the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are not bereft of the extrasensory powers, the meditative stabilities are not bereft of the meditative stabilities, and the dhāraṇī gateways are not bereft of the dhāraṇī gateways; if the ten powers of the tathāgatas are not bereft of the powers of the tathāgatas, the four fearlessnesses are not bereft of the fearlessnesses, the four kinds of exact knowledge are not bereft of the kinds of exact knowledge, great loving kindness is not bereft of great loving kindness, great compassion is not bereft of great compassion, and the eighteen distinct qualities of the buddhas are not bereft of the distinct qualities of the buddhas; and if the fruit of having entered the stream is not bereft of the fruit of having entered the stream, the fruit of once-returner is not bereft of the fruit of once-returner, the fruit of non-returner is not bereft of the fruit of non-returner, arhatship is not bereft of arhatship, individual enlightenment is not bereft of individual enlightenment, the knowledge of the aspects of the path is not bereft of the knowledge of the aspects of the path, and all-aspect omniscience is not bereft of the all-aspect omniscience, then how is the perfection of wisdom actualized, how is the perfection of meditative concentration actualized, how is the perfection of perseverance actualized, how is the perfection of tolerance actualized, how is the perfection of ethical discipline actualized, and how is the perfection of generosity actualized; how is the emptiness of internal phenomena actualized, how is the emptiness of external phenomena actualized, how is the emptiness of external and internal phenomena actualized, how is the emptiness of emptiness actualized, how is the emptiness of great extent actualized, how is the emptiness of ultimate reality actualized, how is the emptiness of conditioned phenomena actualized, how is the emptiness of unconditioned phenomena actualized, how is the emptiness of the unlimited actualized, how is the emptiness of that which has is neither beginning nor end actualized, how is the emptiness of nonexclusion actualized, how is the emptiness of inherent nature actualized, how is the emptiness of all phenomena actualized, how is the emptiness of intrinsic defining characteristics actualized, how is the emptiness of that which cannot be apprehended actualized, how is the emptiness of nonentities actualized, how is the emptiness of essential nature actualized, and how is the emptiness of an essential nature of nonentities actualized; how are the four applications of mindfulness actualized, how are the four correct exertions actualized, how are the four supports for miraculous ability actualized, how are the five faculties actualized, how are the five powers actualized, how are the seven branches of enlightenment actualized, and how is the noble eightfold path actualized; how are the four truths of the noble ones actualized, how are the four meditative concentrations actualized, how are the four immeasurable attitudes actualized, how are the four formless absorptions actualized, how are the eight liberations actualized, how are the nine serial steps of meditative absorption actualized, how are the emptiness, signlessness, and wishlessness gateways to liberation actualized, how are the extrasensory powers actualized, how are the meditative stabilities actualized, and how are the dhāraṇī gateways actualized; how are the ten powers of the tathāgatas actualized, how are the four fearlessnesses actualized, how are the four kinds of exact knowledge actualized, how is great loving kindness actualized, how is great compassion actualized, and how are the eighteen distinct qualities of the buddhas actualized; and how is the fruit of having entered the stream actualized, how is the fruit of once-returner actualized, how is the fruit of non-returner actualized, how is arhatship actualized, how is individual enlightenment actualized, how is the knowledge of the aspects of the path actualized, and how is all-aspect omniscience actualized?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they are not fixated on ‘physical forms,’ ‘these are physical forms,’ or ‘their physical forms’; are not fixated on ‘feelings,’ ‘these are feelings,’ or ‘their feelings’; are not fixated on ‘perceptions,’ ‘these are perceptions,’ or ‘their perceptions’; are not fixated on ‘formative predispositions,’ ‘these are formative predispositions,’ or ‘their formative predispositions’; and are not fixated on ‘consciousness,’ ‘this is consciousness,’ or ‘their consciousness.’
“They are not fixated on ‘the eyes,’ ‘these are the eyes,’ or ‘their eyes’; are not fixated on ‘the ears,’ ‘these are the ears,’ or ‘their ears’; are not fixated on ‘the nose,’ ‘this is the nose,’ or ‘their nose’; are not fixated on ‘the tongue,’ ‘this is the tongue, or ‘their tongue’; are not fixated on ‘the body,’ ‘this is the body,’ or ‘their body’; and are not fixated on ‘the mental faculty,’ ‘this is the mental faculty,’ or ‘their mental faculty.’
“They are not fixated on ‘sights,’ ‘these are sights,’ or ‘their sights’; are not fixated on ‘sounds,’ ‘these are sounds,’ or ‘their sounds’; are not fixated on ‘odors,’ ‘these are odors,’ or ‘their odors’; are not fixated on ‘tastes,’ ‘these are tastes,’ or ‘their tastes’; are not fixated on ‘tangibles,’ ‘these are tangibles,’ or ‘their tangibles’; and are not fixated on ‘mental phenomena,’ ‘these are mental phenomena,’ or ‘their mental phenomena.’
“They are not fixated on ‘visual consciousness,’ ‘this is visual consciousness,’ or ‘their visual consciousness’; are not fixated on ‘auditory consciousness,’ ‘this is auditory consciousness,’ or ‘their auditory consciousness’; are not fixated on ‘olfactory consciousness,’ ‘this is olfactory consciousness,’ or ‘their olfactory consciousness’; are not fixated on ‘gustatory consciousness,’ ‘this is gustatory consciousness,’ or ‘their gustatory consciousness’; are not fixated on ‘tactile consciousness,’ ‘this is tactile consciousness,’ or ‘their tactile consciousness’; and are not fixated on ‘mental consciousness,’ ‘this is mental consciousness,’ or ‘their mental consciousness.’
“They are not fixated on ‘visually compounded sensory contact,’ ‘this is visually compounded sensory contact,’ or ‘their visually compounded sensory contact’; are not fixated on ‘aurally compounded sensory contact,’ ‘this is aurally compounded sensory contact,’ or ‘their aurally compounded sensory contact’; are not fixated on ‘nasally compounded sensory contact,’ ‘this is nasally compounded sensory contact,’ or ‘their nasally compounded sensory contact’; are not fixated on ‘lingually compounded sensory contact,’ ‘this is lingually compounded sensory contact,’ or ‘their lingually compounded sensory contact’; are not fixated on ‘corporeally compounded sensory contact,’ ‘this is corporeally compounded sensory contact,’ or ‘their corporeally compounded sensory contact’; and are not fixated on ‘mentally compounded sensory contact,’ ‘this is mentally compounded sensory contact,’ or ‘their mentally compounded sensory contact.’
“They are not fixated on ‘feelings conditioned by visually compounded sensory contact,’ ‘these are feelings conditioned by visually compounded sensory contact,’ or ‘their feelings conditioned by visually compounded sensory contact’; are not fixated on ‘feelings conditioned by aurally compounded sensory contact,’ ‘these are feelings conditioned by aurally compounded sensory contact,’ or ‘their feelings conditioned by aurally compounded sensory contact’; are not fixated on ‘feelings conditioned by nasally compounded sensory contact,’ ‘these are feelings conditioned by nasally compounded sensory contact,’ or ‘their feelings conditioned by nasally compounded sensory contact’; are not fixated on ‘feelings conditioned by lingually compounded sensory contact,’ ‘these are feelings conditioned by lingually compounded sensory contact,’ or ‘their feelings conditioned by lingually compounded sensory contact’; are not fixated on ‘feelings conditioned by corporeally compounded sensory contact,’ ‘these are feelings conditioned by corporeally compounded sensory contact,’ or ‘their feelings conditioned by corporeally compounded sensory contact’; and are not fixated on ‘feelings conditioned by mentally compounded sensory contact,’ ‘these are feelings conditioned by mentally compounded sensory contact,’ or ‘their feelings conditioned by mentally compounded sensory contact.’
“They are not fixated on ‘the earth element,’ ‘this is the earth element,’ or ‘their earth element’; are not fixated on ‘the water element,’ ‘this is the water element,’ or ‘their water element’; are not fixated on ‘the fire element,’ ‘this is the fire element,’ or ‘their fire element’; are not fixated on ‘the wind element,’ ‘this is the wind element,’ or ‘their wind element’; are not fixated on ‘the space element,’ ‘this is the space element,’ or ‘their space element’; and are not fixated on ‘the consciousness element,’ ‘this is the consciousness element,’ or ‘their consciousness element.’
“They are not fixated on ‘ignorance,’ ‘this is ignorance,’ or ‘their ignorance’; are not fixated on ‘formative predispositions,’ ‘these are formative predispositions,’ or ‘their formative predispositions’; are not fixated on ‘consciousness,’ ‘this is consciousness,’ or ‘their consciousness’; are not fixated on ‘name and form,’ ‘these are name and form,’ or ‘their name and form’; are not fixated on ‘the six sense fields,’ ‘these are the six sense fields,’ or ‘their six sense fields’; are not fixated on ‘sensory contact,’ ‘this is sensory contact,’ or ‘their sensory contact’; are not fixated on ‘sensation,’ ‘this is sensation,’ or ‘their sensation’; are not fixated on ‘craving,’ ‘this is craving,’ or ‘their craving’; are not fixated on ‘grasping,’ ‘this is grasping,’ or ‘their grasping’; are not fixated on ‘the rebirth process,’ ‘this is the rebirth process,’ or ‘their rebirth process’; are not fixated on ‘birth,’ ‘this is birth,’ or ‘their birth’; and are not fixated on ‘aging and death,’ ‘these are aging and death,’ or ‘their aging and death.’
“They are not fixated on ‘the perfection of generosity,’ ‘this is the perfection of generosity,’ or ‘their perfection of generosity’; are not fixated on ‘the perfection of ethical discipline,’ ‘this is the perfection of ethical discipline,’ or ‘their perfection of ethical discipline’; are not fixated on ‘the perfection of tolerance,’ ‘this is the perfection of tolerance,’ or ‘their perfection of tolerance’; are not fixated on ‘the perfection of perseverance,’ ‘this is the perfection of perseverance,’ or ‘their perfection of perseverance’; are not fixated on ‘the perfection of meditative concentration,’ ‘this is the perfection of meditative concentration,’ or ‘their perfection of meditative concentration’; and are not fixated on ‘the perfection of wisdom,’ ‘this is the perfection of wisdom,’ or ‘their perfection of wisdom.’
“They are not fixated on ‘the emptiness of internal phenomena,’ ‘this is the emptiness of internal phenomena,’ or ‘their emptiness of internal phenomena’; are not fixated on ‘the emptiness of external phenomena,’ ‘this is the emptiness of external phenomena,’ or ‘their emptiness of external phenomena’; are not fixated on ‘the emptiness of external and internal phenomena,’ ‘this is the emptiness of external and internal phenomena,’ or ‘their emptiness of external and internal phenomena’; are not fixated on ‘the emptiness of emptiness,’ ‘this is the emptiness of emptiness,’ or ‘their emptiness of emptiness’; are not fixated on ‘the emptiness of great extent,’ ‘this is the emptiness of great extent,’ or ‘their emptiness of great extent’; are not fixated on ‘the emptiness of ultimate reality,’ ‘this is the emptiness of ultimate reality,’ or ‘their emptiness of ultimate reality’; are not fixated on ‘the emptiness of conditioned phenomena,’ ‘this is the emptiness of conditioned phenomena,’ or ‘their emptiness of conditioned phenomena’; are not fixated on ‘the emptiness of unconditioned phenomena,’ ‘this is the emptiness of unconditioned phenomena,’ or ‘their emptiness of unconditioned phenomena’; are not fixated on ‘the emptiness of the unlimited,’ ‘this is the emptiness of the unlimited,’ or ‘their emptiness of the unlimited’; are not fixated on ‘the emptiness of that which has neither beginning nor end,’ ‘this is the emptiness of that which has neither beginning nor end,’ or ‘their emptiness of that which has neither beginning nor end’; are not fixated on ‘the emptiness of nonexclusion,’ ‘this is the emptiness of nonexclusion,’ or ‘their emptiness of nonexclusion’; are not fixated on ‘the emptiness of inherent nature,’ ‘this is the emptiness of inherent nature,’ or ‘their emptiness of inherent nature’; are not fixated on ‘the emptiness of all phenomena,’ ‘this is the emptiness of all phenomena,’ or ‘their emptiness of all phenomena’; are not fixated on ‘the emptiness of intrinsic defining characteristics,’ ‘this is the emptiness of intrinsic defining characteristics,’ or ‘their emptiness of intrinsic defining characteristics’; are not fixated on ‘the emptiness of that which cannot be apprehended,’ ‘this is the emptiness of that which cannot be apprehended,’ or ‘their emptiness of that which cannot be apprehended’; are not fixated on ‘the emptiness of nonentities,’ ‘this is the emptiness of nonentities,’ or ‘their emptiness of nonentities’; are not fixated on ‘the emptiness of essential nature,’ ‘this is the emptiness of essential nature,’ or ‘their emptiness of essential nature’; and are not fixated on ‘the emptiness of an essential nature of nonentities,’ ‘this is the emptiness of an essential nature of nonentities,’ or ‘their emptiness of an essential nature of nonentities.’
“They are not fixated on ‘the four applications of mindfulness,’ ‘these are the applications of mindfulness,’ or ‘their applications of mindfulness’; are not fixated on ‘the four correct exertions,’ ‘these are the correct exertions,’ or ‘their correct exertions’; are not fixated on ‘the four supports for miraculous ability,’ ‘these are the supports for miraculous ability,’ or ‘their supports for miraculous ability’; are not fixated on ‘the five faculties,’ ‘these are the faculties,’ or ‘their faculties’; are not fixated on ‘the five powers,’ ‘these are the powers,’ or ‘their powers’; are not fixated on ‘the seven branches of enlightenment,’ ‘these are the branches of enlightenment,’ or ‘their branches of enlightenment’; and are not fixated on ‘the noble eightfold path,’ ‘this is the noble eightfold path,’ or ‘their noble eightfold path.’
“They are not fixated on ‘the four truths of the noble ones,’ ‘these are the truths of the noble ones,’ or ‘their truths of the noble ones’; are not fixated on ‘the four meditative concentrations,’ ‘these are the meditative concentrations,’ or ‘their meditative concentrations’; are not fixated on ‘the four immeasurable attitudes,’ ‘these are the immeasurable attitudes,’ or ‘their immeasurable attitudes’; are not fixated on ‘the four formless absorptions,’ ‘these are the formless absorptions,’ or ‘their formless absorptions’; are not fixated on ‘the eight liberations,’ ‘these are the liberations,’ or ‘their liberations’; are not fixated on ‘the nine serial steps of meditative absorption,’ ‘these are the serial steps of meditative absorption,’ or ‘their serial steps of meditative absorption’; are not fixated on ‘the emptiness, signlessness, and wishlessness gateways to liberation,’ ‘these are the emptiness, signlessness, and wishlessness gateways to liberation,’ or ‘their emptiness, signlessness, and wishlessness gateways to liberation’; are not fixated on ‘the extrasensory powers,’ ‘these are the extrasensory powers,’ or ‘their extrasensory powers’; are not fixated on ‘the meditative stabilities,’ ‘these are the meditative stabilities,’ or ‘their meditative stabilities’; and are not fixated on ‘the dhāraṇī gateways,’ ‘these are the dhāraṇī gateways,’ or ‘their dhāraṇī gateways.’
“They are not fixated on ‘the ten powers of the tathāgatas,’ ‘these are the ten powers of the tathāgatas,’ or ‘their ten powers of the tathāgatas’; are not fixated on ‘the four fearlessnesses,’ ‘these are the fearlessnesses,’ or ‘their fearlessnesses’; are not fixated on ‘the four kinds of exact knowledge,’ ‘these are the kinds of exact knowledge,’ or ‘their kinds of exact knowledge’; are not fixated on ‘great compassion,’ ‘this is great compassion,’ or ‘their great compassion’; and are not fixated on ‘the eighteen distinct qualities of the buddhas,’ ‘these are the distinct qualities of the buddhas,’ or ‘their distinct qualities of the buddhas.’
“They are not fixated on ‘the fruit of having entered the stream,’ ‘this is the fruit of having entered the stream,’ or ‘their fruit of having entered the stream’; are not fixated on ‘the fruit of once-returner,’ ‘this is the fruit of once-returner,’ or ‘their fruit of once-returner’; are not fixated on ‘the fruit of non-returner,’ ‘this is the fruit of non-returner,’ or ‘their fruit of non-returner’; are not fixated on ‘arhatship,’ ‘this is arhatship,’ or ‘their arhatship’; are not fixated on ‘individual enlightenment,’ ‘this is individual enlightenment,’ or ‘their individual enlightenment’; are not fixated on ‘the knowledge of the aspects of the path,’ ‘this is the knowledge of the aspects of the path,’ or ‘their knowledge of the aspects of the path’; and are not fixated on ‘all-aspect omniscience,’ ‘this is all-aspect omniscience,’ or ‘their all-aspect omniscience.’
“They are not fixated on physical forms being permanent or impermanent. They are not fixated on feelings being permanent or impermanent. They are not fixated on perceptions being permanent or impermanent. They are not fixated on formative predispositions being permanent or impermanent. They are not fixated on consciousness being permanent or impermanent.
“They are not fixated on the eyes being permanent or impermanent. They are not fixated on the ears being permanent or impermanent. They are not fixated on the nose being permanent or impermanent. They are not fixated on the tongue being permanent or impermanent. They are not fixated on the body being permanent or impermanent. They are not fixated on the mental faculty being permanent or impermanent. They are not fixated on sights being permanent or impermanent. They are not fixated on sounds being permanent or impermanent. They are not fixated on odors being permanent or impermanent. They are not fixated on tastes being permanent or impermanent. They are not fixated on tangibles being permanent or impermanent. They are not fixated on mental phenomena being permanent or impermanent. They are not fixated on visual consciousness being permanent or impermanent. They are not fixated on auditory consciousness being permanent or impermanent. They are not fixated on olfactory consciousness being permanent or impermanent. They are not fixated on gustatory consciousness being permanent or impermanent. They are not fixated on tactile consciousness being permanent or impermanent. They are not fixated on mental consciousness being permanent or impermanent. They are not fixated on visually compounded sensory contact being permanent or impermanent. They are not fixated on aurally compounded sensory contact being permanent or impermanent. They are not fixated on nasally compounded sensory contact being permanent or impermanent. They are not fixated on lingually compounded sensory contact being permanent or impermanent. They are not fixated on corporeally compounded sensory contact being permanent or impermanent. They are not fixated on mentally compounded sensory contact being permanent or impermanent. They are not fixated on feelings conditioned by visually compounded sensory contact being permanent or impermanent. They are not fixated on feelings conditioned by aurally compounded sensory contact being permanent or impermanent. They are not fixated on feelings conditioned by nasally compounded sensory contact being permanent or impermanent. They are not fixated on feelings conditioned by lingually compounded sensory contact being permanent or impermanent. They are not fixated on feelings conditioned by corporeally compounded sensory contact being permanent or impermanent. They are not fixated on feelings conditioned by mentally compounded sensory contact being permanent or impermanent.
“They are not fixated on the earth element being permanent or impermanent. They are not fixated on the water element being permanent or impermanent. They are not fixated on the fire element being permanent or impermanent. They are not fixated on the wind element being permanent or impermanent. They are not fixated on the space element being permanent or impermanent. They are not fixated on the consciousness element being permanent or impermanent.
“They are not fixated on ignorance being permanent or impermanent. They are not fixated on formative predispositions being permanent or impermanent. They are not fixated on consciousness being permanent or impermanent. They are not fixated on name and form being permanent or impermanent. They are not fixated on the six sense fields being permanent or impermanent. They are not fixated on sensory contact being permanent or impermanent. They are not fixated on sensation being permanent or impermanent. They are not fixated on craving being permanent or impermanent. They are not fixated on grasping being permanent or impermanent. They are not fixated on the rebirth process being permanent or impermanent. They are not fixated on birth being permanent or impermanent. They are not fixated on aging and death being permanent or impermanent.
“They are not fixated on the perfection of generosity being permanent or impermanent. They are not fixated on the perfection of ethical discipline being permanent or impermanent. They are not fixated on the perfection of tolerance being permanent or impermanent. They are not fixated on the perfection of perseverance being permanent or impermanent. They are not fixated on the perfection of meditative concentration being permanent or impermanent. They are not fixated on the perfection of wisdom being permanent or impermanent.
“They are not fixated on the emptiness of internal phenomena being permanent or impermanent. They are not fixated on the emptiness of external phenomena being permanent or impermanent. They are not fixated on the emptiness of external and internal phenomena being permanent or impermanent. They are not fixated on the emptiness of emptiness being permanent or impermanent. They are not fixated on the emptiness of great extent being permanent or impermanent. They are not fixated on the emptiness of ultimate reality being permanent or impermanent. They are not fixated on the emptiness of conditioned phenomena being permanent or impermanent. They are not fixated on the emptiness of unconditioned phenomena being permanent or impermanent. They are not fixated on the emptiness of the unlimited being permanent or impermanent. They are not fixated on the emptiness of that which has neither beginning nor end being permanent or impermanent. They are not fixated on the emptiness of nonexclusion being permanent or impermanent. They are not fixated on the emptiness of inherent nature being permanent or impermanent. They are not fixated on the emptiness of all phenomena being permanent or impermanent. They are not fixated on the emptiness of intrinsic defining characteristics being permanent or impermanent. They are not fixated on the emptiness of that which cannot be apprehended being permanent or impermanent. They are not fixated on the emptiness of nonentities being permanent or impermanent. They are not fixated on the emptiness of essential nature being permanent or impermanent. They are not fixated on the emptiness of an essential nature of nonentities being permanent or impermanent.
“They are not fixated on the four applications of mindfulness being permanent or impermanent. They are not fixated on the four correct exertions being permanent or impermanent. They are not fixated on the four supports for miraculous ability being permanent or impermanent. They are not fixated on the five faculties being permanent or impermanent. They are not fixated on the five powers being permanent or impermanent. They are not fixated on the seven branches of enlightenment being permanent or impermanent. They are not fixated on the noble eightfold path being permanent or impermanent.
“They are not fixated on the four truths of the noble ones being permanent or impermanent. They are not fixated on the four meditative concentrations being permanent or impermanent. They are not fixated on the four immeasurable attitudes being permanent or impermanent. They are not fixated on the four formless absorptions being permanent or impermanent. They are not fixated on the eight liberations being permanent or impermanent. They are not fixated on the nine serial steps of meditative absorption being permanent or impermanent. They are not fixated on the emptiness, signlessness, and wishlessness gateways to liberation being permanent or impermanent. They are not fixated on the extrasensory powers being permanent or impermanent. They are not fixated on the meditative stabilities being permanent or impermanent. They are not fixated on the dhāraṇī gateways being permanent or impermanent.
“They are not fixated on the ten powers of the tathāgatas being permanent or impermanent. They are not fixated on the four fearlessnesses being permanent or impermanent. They are not fixated on the four kinds of exact knowledge being permanent or impermanent. They are not fixated on great compassion being permanent or impermanent. They are not fixated on the eighteen distinct qualities of the buddhas being permanent or impermanent.
“They are not fixated on the fruit of having entered the stream being permanent or impermanent. They are not fixated on the fruit of once-returner being permanent or impermanent. They are not fixated on the fruit of non-returner being permanent or impermanent. They are not fixated on arhatship being permanent or impermanent. They are not fixated on individual enlightenment being permanent or impermanent. They are not fixated on the knowledge of the aspects of the path being permanent or impermanent. They are not fixated on all-aspect omniscience being permanent or impermanent.
“They are not fixated on physical forms being happiness or suffering. They are not fixated on feelings being happiness or suffering. They are not fixated on perceptions being happiness or suffering. They are not fixated on formative predispositions being happiness or suffering. They are not fixated on consciousness being happiness or suffering.
“They are not fixated on the eyes being happiness or suffering. They are not fixated on the ears being happiness or suffering. They are not fixated on the nose being happiness or suffering. They are not fixated on the tongue being happiness or suffering. They are not fixated on the body being happiness or suffering. They are not fixated on the mental faculty being happiness or suffering. They are not fixated on sights being happiness or suffering. They are not fixated on sounds being happiness or suffering. They are not fixated on odors being happiness or suffering. They are not fixated on tastes being happiness or suffering. They are not fixated on tangibles being happiness or suffering. They are not fixated on mental phenomena being happiness or suffering. They are not fixated on visual consciousness being happiness or suffering. They are not fixated on auditory consciousness being happiness or suffering. They are not fixated on olfactory consciousness being happiness or suffering. They are not fixated on gustatory consciousness being happiness or suffering. They are not fixated on tactile consciousness being happiness or suffering. They are not fixated on mental consciousness being happiness or suffering. They are not fixated on visually compounded sensory contact being happiness or suffering. They are not fixated on aurally compounded sensory contact being happiness or suffering. They are not fixated on nasally compounded sensory contact being happiness or suffering. They are not fixated on lingually compounded sensory contact being happiness or suffering. They are not fixated on corporeally compounded sensory contact being happiness or suffering. They are not fixated on mentally compounded sensory contact being happiness or suffering. They are not fixated on feelings conditioned by visually compounded sensory contact being happiness or suffering. They are not fixated on feelings conditioned by aurally compounded sensory contact being happiness or suffering. They are not fixated on feelings conditioned by nasally compounded sensory contact being happiness or suffering. They are not fixated on feelings conditioned by lingually compounded sensory contact being happiness or suffering. They are not fixated on feelings conditioned by corporeally compounded sensory contact being happiness or suffering. They are not fixated on feelings conditioned by mentally compounded sensory contact being happiness or suffering.
“They are not fixated on the earth element being happiness or suffering. They are not fixated on the water element being happiness or suffering. They are not fixated on the fire element being happiness or suffering. They are not fixated on the wind element being happiness or suffering. They are not fixated on the space element being happiness or suffering. They are not fixated on the consciousness element being happiness or suffering.
“They are not fixated on ignorance being happiness or suffering. They are not fixated on formative predispositions being happiness or suffering. They are not fixated on consciousness being happiness or suffering. They are not fixated on name and form being happiness or suffering. They are not fixated on the six sense fields being happiness or suffering. They are not fixated on sensory contact being happiness or suffering. They are not fixated on sensation being happiness or suffering. They are not fixated on craving being happiness or suffering. They are not fixated on grasping being happiness or suffering. They are not fixated on the rebirth process being happiness or suffering. They are not fixated on birth being happiness or suffering. They are not fixated on aging and death being happiness or suffering.
“They are not fixated on the perfection of generosity being happiness or suffering. They are not fixated on the perfection of ethical discipline being happiness or suffering. They are not fixated on the perfection of tolerance being happiness or suffering. They are not fixated on the perfection of perseverance being happiness or suffering. They are not fixated on the perfection of meditative concentration being happiness or suffering. They are not fixated on the perfection of wisdom being happiness or suffering.
“They are not fixated on the emptiness of internal phenomena being happiness or suffering. They are not fixated on the emptiness of external phenomena being happiness or suffering. They are not fixated on the emptiness of external and internal phenomena being happiness or suffering. They are not fixated on the emptiness of emptiness being happiness or suffering. They are not fixated on the emptiness of great extent being happiness or suffering. They are not fixated on the emptiness of ultimate reality being happiness or suffering. They are not fixated on the emptiness of conditioned phenomena being happiness or suffering. They are not fixated on the emptiness of unconditioned phenomena being happiness or suffering. They are not fixated on the emptiness of the unlimited being happiness or suffering. They are not fixated on the emptiness of that which has neither beginning nor end being happiness or suffering. They are not fixated on the emptiness of nonexclusion being happiness or suffering. They are not fixated on the emptiness of inherent nature being happiness or suffering. They are not fixated on the emptiness of all phenomena being happiness or suffering. They are not fixated on the emptiness of intrinsic defining characteristics being happiness or suffering. They are not fixated on the emptiness of that which cannot be apprehended being happiness or suffering. They are not fixated on the emptiness of nonentities being happiness or suffering. They are not fixated on the emptiness of essential nature being happiness or suffering. They are not fixated on the emptiness of an essential nature of nonentities being happiness or suffering.
“They are not fixated on the four applications of mindfulness being happiness or suffering. They are not fixated on the four correct exertions being happiness or suffering. They are not fixated on the four supports for miraculous ability being happiness or suffering. They are not fixated on the five faculties being happiness or suffering. They are not fixated on the five powers being happiness or suffering. They are not fixated on the seven branches of enlightenment being happiness or suffering. They are not fixated on the noble eightfold path being happiness or suffering.
“They are not fixated on the four truths of the noble ones being happiness or suffering. They are not fixated on the four meditative concentrations being happiness or suffering. They are not fixated on the four immeasurable attitudes being happiness or suffering. They are not fixated on the four formless absorptions being happiness or suffering. They are not fixated on the eight liberations being happiness or suffering. They are not fixated on the nine serial steps of meditative absorption being happiness or suffering. They are not fixated on the emptiness, signlessness, and wishlessness gateways to liberation being happiness or suffering. They are not fixated on the extrasensory powers being happiness or suffering. They are not fixated on the meditative stabilities being happiness or suffering. They are not fixated on the dhāraṇī gateways being happiness or suffering.
“They are not fixated on the ten powers of the tathāgatas being happiness or suffering. They are not fixated on the four fearlessnesses being happiness or suffering. They are not fixated on the four kinds of exact knowledge being happiness or suffering. They are not fixated on great compassion being happiness or suffering. They are not fixated on the eighteen distinct qualities of the buddhas being happiness or suffering.
“They are not fixated on the fruit of having entered the stream being happiness or suffering. They are not fixated on the fruit of once-returner being happiness or suffering. They are not fixated on the fruit of non-returner being happiness or suffering. They are not fixated on arhatship being happiness or suffering. They are not fixated on individual enlightenment being happiness or suffering. They are not fixated on the knowledge of the aspects of the path being happiness or suffering. They are not fixated on all-aspect omniscience being happiness or suffering.
“They are not fixated on physical forms being a self or selfless. They are not fixated on feelings being a self or selfless. They are not fixated on perceptions being a self or selfless. They are not fixated on formative predispositions being a self or selfless. They are not fixated on consciousness being a self or selfless.
“They are not fixated on the eyes being a self or selfless. They are not fixated on the ears being a self or selfless. They are not fixated on the nose being a self or selfless. They are not fixated on the tongue being a self or selfless. They are not fixated on the body being a self or selfless. They are not fixated on the mental faculty being a self or selfless. They are not fixated on sights being a self or selfless. They are not fixated on sounds being a self or selfless. They are not fixated on odors being a self or selfless. They are not fixated on tastes being a self or selfless. They are not fixated on tangibles being a self or selfless. They are not fixated on mental phenomena being a self or selfless. They are not fixated on visual consciousness being a self or selfless. They are not fixated on auditory consciousness being a self or selfless. They are not fixated on olfactory consciousness being a self or selfless. They are not fixated on gustatory consciousness being a self or selfless. They are not fixated on tactile consciousness being a self or selfless. They are not fixated on mental consciousness being a self or selfless. They are not fixated on visually compounded sensory contact being a self or selfless. They are not fixated on aurally compounded sensory contact being a self or selfless. They are not fixated on nasally compounded sensory contact being a self or selfless. They are not fixated on lingually compounded sensory contact being a self or selfless. They are not fixated on corporeally compounded sensory contact being a self or selfless. They are not fixated on mentally compounded sensory contact being a self or selfless. They are not fixated on feelings conditioned by visually compounded sensory contact being a self or selfless. They are not fixated on feelings conditioned by aurally compounded sensory contact being a self or selfless. They are not fixated on feelings conditioned by nasally compounded sensory contact being a self or selfless. They are not fixated on feelings conditioned by lingually compounded sensory contact being a self or selfless. They are not fixated on feelings conditioned by corporeally compounded sensory contact being a self or selfless. They are not fixated on feelings conditioned by mentally compounded sensory contact being a self or selfless.
“They are not fixated on the earth element being a self or selfless. They are not fixated on the water element being a self or selfless. They are not fixated on the fire element being a self or selfless. They are not fixated on the wind element being a self or selfless. They are not fixated on the space element being a self or selfless. They are not fixated on the consciousness element being a self or selfless.
“They are not fixated on ignorance being a self or selfless. They are not fixated on formative predispositions being a self or selfless. They are not fixated on consciousness being a self or selfless. They are not fixated on name and form being a self or selfless. They are not fixated on the six sense fields being a self or selfless. They are not fixated on sensory contact being a self or selfless. They are not fixated on sensation being a self or selfless. They are not fixated on craving being a self or selfless. They are not fixated on grasping being a self or selfless. They are not fixated on the rebirth process being a self or selfless. They are not fixated on birth being a self or selfless. They are not fixated on aging and death being a self or selfless.
“They are not fixated on the perfection of generosity being a self or selfless. They are not fixated on the perfection of ethical discipline being a self or selfless. They are not fixated on the perfection of tolerance being a self or selfless. They are not fixated on the perfection of perseverance being a self or selfless. They are not fixated on the perfection of meditative concentration being a self or selfless. They are not fixated on the perfection of wisdom being a self or selfless.
“They are not fixated on the emptiness of internal phenomena being a self or selfless. They are not fixated on the emptiness of external phenomena being a self or selfless. They are not fixated on the emptiness of external and internal phenomena being a self or selfless. They are not fixated on the emptiness of emptiness being a self or selfless. They are not fixated on the emptiness of great extent being a self or selfless. They are not fixated on the emptiness of ultimate reality being a self or selfless. They are not fixated on the emptiness of conditioned phenomena being a self or selfless. They are not fixated on the emptiness of unconditioned phenomena being a self or selfless. They are not fixated on the emptiness of the unlimited being a self or selfless. They are not fixated on the emptiness of that which has neither beginning nor end being a self or selfless. They are not fixated on the emptiness of nonexclusion being a self or selfless. They are not fixated on the emptiness of inherent nature being a self or selfless. They are not fixated on the emptiness of all phenomena being a self or selfless. They are not fixated on the emptiness of intrinsic defining characteristics being a self or selfless. They are not fixated on the emptiness of that which cannot be apprehended being a self or selfless. They are not fixated on the emptiness of nonentities being a self or selfless. They are not fixated on the emptiness of essential nature being a self or selfless. They are not fixated on the emptiness of an essential nature of nonentities being a self or selfless.
“They are not fixated on the four applications of mindfulness being a self or selfless. They are not fixated on the four correct exertions being a self or selfless. They are not fixated on the four supports for miraculous ability being a self or selfless. They are not fixated on the five faculties being a self or selfless. They are not fixated on the five powers being a self or selfless. They are not fixated on the seven branches of enlightenment being a self or selfless. They are not fixated on the noble eightfold path being a self or selfless.
“They are not fixated on the four truths of the noble ones being a self or selfless. They are not fixated on the four meditative concentrations being a self or selfless. They are not fixated on the four immeasurable attitudes being a self or selfless. They are not fixated on the four formless absorptions being a self or selfless. They are not fixated on the eight liberations being a self or selfless. They are not fixated on the nine serial steps of meditative absorption being a self or selfless. They are not fixated on the emptiness, signlessness, and wishlessness gateways to liberation being a self or selfless. They are not fixated on the extrasensory powers being a self or selfless. They are not fixated on the meditative stabilities being a self or selfless. They are not fixated on the dhāraṇī gateways being a self or selfless.
“They are not fixated on the ten powers of the tathāgatas being a self or selfless. They are not fixated on the four fearlessnesses being a self or selfless. They are not fixated on the four kinds of exact knowledge being a self or selfless. They are not fixated on great compassion being a self or selfless. They are not fixated on the eighteen distinct qualities of the buddhas being a self or selfless.
“They are not fixated on the fruit of having entered the stream being a self or selfless. They are not fixated on the fruit of once-returner being a self or selfless. They are not fixated on the fruit of non-returner being a self or selfless. They are not fixated on arhatship being a self or selfless. They are not fixated on individual enlightenment being a self or selfless. They are not fixated on the knowledge of the aspects of the path being a self or selfless. They are not fixated on all-aspect omniscience being a self or selfless.
“They are not fixated on physical forms being at peace or not at peace. They are not fixated on feelings being at peace or not at peace. They are not fixated on perceptions being at peace or not at peace. They are not fixated on formative predispositions being at peace or not at peace. They are not fixated on consciousness being at peace or not at peace.