“Subhūti,” replied the Blessed One, “all-aspect omniscience is indeed a nonentity, and physical forms are also nonentities, feelings are also nonentities, perceptions are also nonentities, formative predispositions are also nonentities, and consciousness is also a nonentity. The eyes are also nonentities, the ears are also nonentities, the nose is also a nonentity, the tongue is also a nonentity, the body is also a nonentity, and the mental faculty is also a nonentity. Sights are also nonentities, sounds are also nonentities, odors are also nonentities, tastes are also nonentities, tangibles are also nonentities, and mental phenomena are also nonentities. Visual consciousness is also a nonentity, auditory consciousness is also a nonentity, olfactory consciousness is also a nonentity, gustatory consciousness is also a nonentity, tactile consciousness is also a nonentity, and mental consciousness is also a nonentity. Visually compounded sensory contact is also a nonentity, aurally compounded sensory contact is also a nonentity, nasally compounded sensory contact is also a nonentity, lingually compounded sensory contact is also a nonentity, corporeally compounded sensory contact is also a nonentity, and mentally compounded sensory contact is also a nonentity. Feelings conditioned by visually compounded sensory contact are also nonentities, feelings conditioned by aurally compounded sensory contact are also nonentities, feelings conditioned by nasally compounded sensory contact are also nonentities, feelings conditioned by lingually compounded sensory contact are also nonentities, feelings conditioned by corporeally compounded sensory contact are also nonentities, and feelings conditioned by mentally compounded sensory contact are also nonentities. The earth element is also a nonentity, the water element is also a nonentity, the fire element is also a nonentity, the wind element is also a nonentity, the space element is also a nonentity, and the consciousness element is also a nonentity. Ignorance is also a nonentity, formative predispositions are also nonentities, consciousness is also a nonentity, name and form are also nonentities, the six sense fields are also nonentities, sensory contact is also a nonentity, sensation is also a nonentity, craving is also a nonentity, grasping is also a nonentity, the rebirth process is also a nonentity, birth is also a nonentity, and aging and death are also nonentities. The perfection of generosity is also a nonentity, the perfection of ethical discipline is also a nonentity, the perfection of tolerance is also a nonentity, the perfection of perseverance is also a nonentity, the perfection of meditative concentration is also a nonentity, and the perfection of wisdom is also a nonentity. The emptiness of internal phenomena is also a nonentity, the emptiness of external phenomena is also a nonentity, the emptiness of external and internal phenomena is also a nonentity, the emptiness of emptiness is also a nonentity, the emptiness of great extent is also a nonentity, the emptiness of ultimate reality is also a nonentity, the emptiness of conditioned phenomena is also a nonentity, the emptiness of unconditioned phenomena is also a nonentity, the emptiness of the unlimited is also a nonentity, the emptiness of that which has neither beginning nor end is also a nonentity, the emptiness of nonexclusion is also a nonentity, the emptiness of inherent nature is also a nonentity, the emptiness of all phenomena is also a nonentity, the emptiness of intrinsic defining characteristics is also a nonentity, the emptiness of that which cannot be apprehended is also a nonentity, the emptiness of nonentities is also a nonentity, the emptiness of essential nature is also a nonentity, and the emptiness of an essential nature of nonentities is also a nonentity. The applications of mindfulness are also nonentities, the correct exertions are also nonentities, the supports for miraculous ability are also nonentities, the faculties are also nonentities, the powers are also nonentities, the branches of enlightenment are also nonentities, and the noble eightfold path is also a nonentity. The truths of the noble ones are also nonentities, the meditative concentrations are also nonentities, the immeasurable attitudes are also nonentities, the formless absorptions are also nonentities, the liberations are also nonentities, the serial steps of meditative absorption are also nonentities, the emptiness, signlessness, and wishlessness gateways to liberation are also nonentities, the extrasensory powers are also nonentities, the meditative stabilities are also nonentities, and the dhāraṇī gateways are also nonentities. The powers of the tathāgatas are also nonentities, the fearlessnesses are also nonentities, the kinds of exact knowledge are also nonentities, and the distinct qualities of the buddhas are also nonentities. Great loving kindness is also a nonentity, great compassion is also a nonentity, great empathetic joy is also a nonentity, and great equanimity is also a nonentity. The realm of the conditioned is also a nonentity, and the realm of the unconditioned is also a nonentity. If you ask why, Subhūti, it is because all-aspect omniscience has no essential nature, and, Subhūti, that which has no essential nature is a nonentity.”
“Blessed Lord, why does all-aspect omniscience not have an essential nature?” asked Subhūti.
“Subhūti,” replied the Blessed One, “there is no composite essential nature,1134 and that which does not have a composite essential nature is a nonentity. For this reason, Subhūti, all phenomena are nonentities in their essential nature. Similarly, Subhūti, all phenomena also have emptiness as their essential nature. All phenomena also have signlessness as their essential nature. All phenomena also have wishlessness as their essential nature. Similarly, Subhūti, all phenomena also have the real nature as their essential nature. All phenomena have the very limit of reality as their essential nature. All phenomena have the realm of phenomena as their essential nature. For this reason, too, Subhūti, one should know that all phenomena are nonentities in their essential nature.”
Subhūti asked, “Blessed Lord, if all phenomena are nonentities in their essential nature, in that case, endowed with what skill in means do bodhisattva great beings with the first setting of the mind, while practicing the perfection of generosity, refine a buddhafield and bring beings to maturity; while practicing the perfection of ethical discipline, refine a buddhafield and bring beings to maturity; while practicing the perfection of tolerance, refine a buddhafield and bring beings to maturity; while practicing the perfection of perseverance, refine a buddhafield and bring beings to maturity; while practicing the perfection of meditative concentration, refine a buddhafield and bring beings to maturity; and while practicing the perfection of wisdom, refine a buddhafield and bring beings to maturity?
“With what do they, while practicing the first meditative concentration, refine a buddhafield and bring beings to maturity; while practicing the second meditative concentration, refine a buddhafield and bring beings to maturity; while practicing the third meditative concentration, refine a buddhafield and bring beings to maturity; and while practicing the fourth meditative concentration, refine a buddhafield and bring beings to maturity? With what do they, while practicing loving kindness, refine a buddhafield and bring beings to maturity; while practicing compassion, refine a buddhafield and bring beings to maturity; while practicing empathetic joy, refine a buddhafield and bring beings to maturity; and while practicing equanimity, refine a buddhafield and bring beings to maturity? With what do they, while practicing the sphere of infinite space, refine a buddhafield and bring beings to maturity; while practicing the sphere of infinite consciousness, refine a buddhafield and bring beings to maturity; while practicing the sphere of nothing-at-all, refine a buddhafield and bring beings to maturity; and while practicing the sphere of neither perception nor nonperception, refine a buddhafield and bring beings to maturity?
“With what do they, while practicing the emptiness of internal phenomena, refine a buddhafield and bring beings to maturity; while practicing the emptiness of external phenomena, refine a buddhafield and bring beings to maturity; while practicing the emptiness of external and internal phenomena, refine a buddhafield and bring beings to maturity; while practicing the emptiness of emptiness, refine a buddhafield and bring beings to maturity; while practicing the emptiness of great extent, refine a buddhafield and bring beings to maturity; while practicing the emptiness of ultimate reality, refine a buddhafield and bring beings to maturity; while practicing the emptiness of conditioned phenomena, refine a buddhafield and bring beings to maturity; while practicing the emptiness of unconditioned phenomena, refine a buddhafield and bring beings to maturity; while practicing the emptiness of the unlimited, refine a buddhafield and bring beings to maturity; while practicing the emptiness of that which has neither beginning nor end, refine a buddhafield and bring beings to maturity; while practicing the emptiness of nonexclusion, refine a buddhafield and bring beings to maturity; while practicing the emptiness of inherent nature, refine a buddhafield and bring beings to maturity; while practicing the emptiness of all phenomena, refine a buddhafield and bring beings to maturity; while practicing the emptiness of intrinsic defining characteristics, refine a buddhafield and bring beings to maturity; while practicing the emptiness of that which cannot be apprehended, refine a buddhafield and bring beings to maturity; while practicing the emptiness of nonentities, refine a buddhafield and bring beings to maturity; while practicing the emptiness of essential nature, refine a buddhafield and bring beings to maturity; and while practicing the emptiness of an essential nature of nonentities, refine a buddhafield and bring beings to maturity?
“With what do they, while practicing the four applications of mindfulness, refine a buddhafield and bring beings to maturity; while practicing the four correct exertions, refine a buddhafield and bring beings to maturity; while practicing the four supports for miraculous ability, refine a buddhafield and bring beings to maturity; while practicing the five faculties, refine a buddhafield and bring beings to maturity; while practicing the five powers, refine a buddhafield and bring beings to maturity; while practicing the seven branches of enlightenment, refine a buddhafield and bring beings to maturity; and while practicing the noble eightfold path, refine a buddhafield and bring beings to maturity?
“With what do they, while practicing the four truths of the noble ones, refine a buddhafield and bring beings to maturity; while practicing the four meditative concentrations, refine a buddhafield and bring beings to maturity; while practicing the four immeasurable attitudes, refine a buddhafield and bring beings to maturity; while practicing the four formless absorptions, refine a buddhafield and bring beings to maturity; while practicing the eight liberations, refine a buddhafield and bring beings to maturity; while practicing the nine serial steps of meditative absorption, refine a buddhafield and bring beings to maturity; while practicing the emptiness, signlessness, and wishlessness gateways to liberation, refine a buddhafield and bring beings to maturity; while practicing the extrasensory powers, refine a buddhafield and bring beings to maturity; while practicing the meditative stabilities, refine a buddhafield and bring beings to maturity; and while practicing the dhāraṇī gateways, refine a buddhafield and bring beings to maturity?
“With what do they, while practicing the ten powers of the tathāgatas, refine a buddhafield and bring beings to maturity; while practicing the four fearlessnesses, refine a buddhafield and bring beings to maturity; while practicing the four kinds of exact knowledge, refine a buddhafield and bring beings to maturity; while practicing the eighteen distinct qualities of the buddhas, refine a buddhafield and bring beings to maturity; while practicing great loving kindness, refine a buddhafield and bring beings to maturity; while practicing great compassion, refine a buddhafield and bring beings to maturity; while practicing omniscience, refine a buddhafield and bring beings to maturity; while practicing the knowledge of the aspects of the path, refine a buddhafield and bring beings to maturity; and while practicing all-aspect omniscience, refine a buddhafield and bring beings to maturity?”
“Subhūti,” replied the Blessed One, “the skill in means of bodhisattva great beings is just this: that they thoroughly habituate to all phenomena as nonentities in their essential nature, refine the buddhafields, and bring beings to maturity in that manner, but cognize those buddhafields and those beings as being, in their essential nature, also nonentities. They make a practice of the perfection of generosity and thoroughly habituate to the path to enlightenment, make a practice of the perfection of ethical discipline and thoroughly habituate to the path to enlightenment, make a practice of the perfection of tolerance and thoroughly habituate to the path to enlightenment, make a practice of the perfection of perseverance and thoroughly habituate to the path to enlightenment, make a practice of the perfection of meditative concentration and thoroughly habituate to the path to enlightenment, and make a practice of the perfection of wisdom and thoroughly habituate to the path to enlightenment.
“They make a practice of the emptiness of internal phenomena and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of external phenomena and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of external and internal phenomena and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of emptiness and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of great extent and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of ultimate reality and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of conditioned phenomena and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of unconditioned phenomena and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of the unlimited and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of that which has neither beginning nor end and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of nonexclusion and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of inherent nature and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of all phenomena and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of intrinsic defining characteristics and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of that which cannot be apprehended and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of nonentities and thoroughly habituate to the path to enlightenment, make a practice of the emptiness of essential nature and thoroughly habituate to the path to enlightenment, and make a practice of the emptiness of an essential nature of nonentities and thoroughly habituate to the path to enlightenment.
“They make a practice of the applications of mindfulness and thoroughly habituate to the path to enlightenment, make a practice of the correct exertions and thoroughly habituate to the path to enlightenment, make a practice of the supports for miraculous ability and thoroughly habituate to the path to enlightenment, make a practice of the faculties and thoroughly habituate to the path to enlightenment, make a practice of the powers and thoroughly habituate to the path to enlightenment, make a practice of the branches of enlightenment and thoroughly habituate to the path to enlightenment, and make a practice of the noble eightfold path and thoroughly habituate to the path to enlightenment.
“They make a practice of the truths of the noble ones and thoroughly habituate to the path to enlightenment, make a practice of the meditative concentrations and thoroughly habituate to the path to enlightenment, make a practice of the immeasurable attitudes and thoroughly habituate to the path to enlightenment, make a practice of the formless absorptions and thoroughly habituate to the path to enlightenment, make a practice of the liberations and thoroughly habituate to the path to enlightenment, make a practice of the serial steps of meditative absorption and thoroughly habituate to the path to enlightenment, make a practice of emptiness, signlessness, and wishlessness gateways to liberation and thoroughly habituate to the path to enlightenment, make a practice of the extrasensory powers and thoroughly habituate to the path to enlightenment, make a practice of the meditative stabilities and thoroughly habituate to the path to enlightenment, and make a practice of the dhāraṇī gateways and thoroughly habituate to the path to enlightenment.
“They make a practice of the powers of the tathāgatas and thoroughly habituate to the path to enlightenment, make a practice of the fearlessnesses and thoroughly habituate to the path to enlightenment, make a practice of the kinds of exact knowledge and thoroughly habituate to the path to enlightenment, and make a practice of the distinct qualities of the buddhas and thoroughly habituate to the path to enlightenment.
“They make a practice of great loving kindness and thoroughly habituate to the path to enlightenment, make a practice of great compassion and thoroughly habituate to the path to enlightenment, make a practice of omniscience and thoroughly habituate to the path to enlightenment, make a practice of the knowledge of the aspects of the path and thoroughly habituate to the path to enlightenment, and make a practice of all-aspect omniscience thoroughly habituate to the path to enlightenment.
“They know that the path to enlightenment is also in its essential nature a nonentity. That is to say, those bodhisattva great beings practice the six perfections for as long as they are not endowed with the ten powers of the tathāgatas, are not endowed with the four fearlessnesses, are not endowed with the four kinds of exact knowledge, are not endowed the eighteen distinct qualities of the buddhas, are not endowed great loving kindness, are not endowed with great compassion, and are not endowed all-aspect omniscience. Until then they thoroughly habituate to that path to enlightenment. That, Subhūti, is the path of the bodhisattvas. Abiding on that path, they complete all the perfections. Having completed all the perfections, they will, through the wisdom endowed with the single instant,1135 attain all-aspect omniscience. At that time, they will also abandon all the afflicted mental states and their connecting propensities, abandoning them so that they will not recur. Observing the billionfold world system with their buddha eye, they do not apprehend even a nonentity, let alone an entity.
“Subhūti, when bodhisattva great beings practice the perfection of wisdom, they are generous with gifts, but they do not conceptualize such generosity with gifts, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity. They do not conceptualize the recipients, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities. They do not conceptualize the givers, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities. They do not apprehend even the mind of enlightenment—they do not form a mental image of it, do not objectify it, and do not observe it.
“Subhūti, when bodhisattva great beings practice the perfection of wisdom, they maintain ethical discipline but they do not conceptualize such maintenance of ethical discipline, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity. They do not apprehend even the mind of enlightenment—they do not form a mental image of it, do not objectify it, and do not observe it.
“When bodhisattva great beings practice the perfection of wisdom, they cultivate tolerance but they do not conceptualize that cultivation of tolerance, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity. They do not apprehend even the mind of enlightenment—they do not form a mental image of it, do not objectify it, and do not observe it.
“When bodhisattva great beings practice the perfection of wisdom, they undertake perseverance but they do not conceptualize such undertaking of perseverance, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity. They do not apprehend even the mind of enlightenment—they do not form a mental image of it, do not objectify it, and do not observe it.
“When bodhisattva great beings practice the perfection of wisdom, they become absorbed in meditative concentration but they do not conceptualize such absorption into meditative concentration, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity. They do not apprehend even the mind of enlightenment—they do not form a mental image of it, do not objectify it, and do not observe it.
“When bodhisattva great beings practice the perfection of wisdom, they cultivate wisdom but they do not conceptualize such cultivation of wisdom, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity. They do not apprehend even the mind of enlightenment—they do not form a mental image of it, do not objectify it, and do not observe it. They do not conceptualize those who cultivate the wisdom, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities. And they do not conceptualize the beings for the sake of whom they cultivate the wisdom, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of internal phenomena, they do not conceptualize the emptiness of internal phenomena, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of internal phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of internal phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of external phenomena, they do not conceptualize the emptiness of external phenomena, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of external phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of external phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of external and internal phenomena, they do not conceptualize the emptiness of external and internal phenomena, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of external and internal phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of external and internal phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of emptiness, they do not conceptualize the emptiness of emptiness, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of emptiness, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of emptiness, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of great extent, they do not conceptualize the emptiness of great extent, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of great extent, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of great extent, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of ultimate reality, they do not conceptualize the emptiness of ultimate reality, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of ultimate reality, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of ultimate reality, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of conditioned phenomena, they do not conceptualize the emptiness of conditioned phenomena, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of conditioned phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of conditioned phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of unconditioned phenomena, they do not conceptualize the emptiness of unconditioned phenomena, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of unconditioned phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of unconditioned phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of the unlimited, they do not conceptualize the emptiness of the unlimited, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of the unlimited, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of the unlimited, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of that which has neither beginning nor end, they do not conceptualize the emptiness of that which has neither beginning nor end, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of that which has neither beginning nor end, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of that which has neither beginning nor end, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of nonexclusion, they do not conceptualize the emptiness of nonexclusion, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of nonexclusion, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of nonexclusion, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of inherent nature, they do not conceptualize the emptiness of inherent nature, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of inherent nature, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of inherent nature, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of all phenomena, they do not conceptualize the emptiness of all phenomena, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of all phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of all phenomena, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of intrinsic defining characteristics, they do not conceptualize the emptiness of intrinsic defining characteristics, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of intrinsic defining characteristics, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of intrinsic defining characteristics, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of that which cannot be apprehended, they do not conceptualize the emptiness of that which cannot be apprehended, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of that which cannot be apprehended, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of that which cannot be apprehended, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of nonentities, they do not conceptualize the emptiness of nonentities, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of nonentities, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of nonentities, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of essential nature, they do not conceptualize the emptiness of essential nature, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of essential nature, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of essential nature, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the emptiness of an essential nature of nonentities, they do not conceptualize the emptiness of an essential nature of nonentities, do not form a mental image of it, and do not pay attention to it either as an entity or as a nonentity; they do not conceptualize those who cultivate the emptiness of an essential nature of nonentities, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the emptiness of an essential nature of nonentities, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the applications of mindfulness, they do not conceptualize the applications of mindfulness, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the applications of mindfulness, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the applications of mindfulness, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the correct exertions, they do not conceptualize the correct exertions, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the correct exertions, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the correct exertions, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the supports for miraculous ability, they do not conceptualize the supports for miraculous ability, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the supports for miraculous ability, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the supports for miraculous ability, do not form a mental image of them, and do not pay attention to them either as either entities or as nonentities.
“When they practice the faculties, they do not conceptualize the faculties, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the faculties, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the faculties, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the powers, they do not conceptualize the powers, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the powers, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the powers, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the branches of enlightenment, they do not conceptualize the branches of enlightenment, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the branches of enlightenment, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the branches of enlightenment, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the noble eightfold path, they do not conceptualize the noble eightfold path, do not form a mental image of it, and do not pay attention to it as an entity or as a nonentity; they do not conceptualize those who cultivate the noble eightfold path, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the noble eightfold path, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the truths of the noble ones, they do not conceptualize the truths of the noble ones, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the truths of the noble ones, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the truths of the noble ones, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the meditative concentrations, they do not conceptualize the meditative concentrations, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the meditative concentrations, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the meditative concentrations, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the immeasurable attitudes, they do not conceptualize the immeasurable attitudes, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the immeasurable attitudes, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the immeasurable attitudes, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.
“When they practice the formless absorptions, they do not conceptualize the formless absorptions, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; they do not conceptualize those who cultivate the formless absorptions, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities; and they do not conceptualize the beings for whom they cultivate the formless absorptions, do not form a mental image of them, and do not pay attention to them either as entities or as nonentities.