“Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning, in possession of the mental perseverance of the noble ones, which is uncontaminated, a branch of the path, and included within the path, they complete the perfection of perseverance, Subhūti, here when bodhisattva great beings practice the perfection of wisdom, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning, with a mind that is free from a mental image, from the time when they first set their mind, in possession of mental perseverance they do not allow any opportunity for nonvirtuous actions of body, they do not allow any opportunity for nonvirtuous actions of speech, and they do not allow any opportunity for nonvirtuous actions of mind. Which is to say, they do not entertain the notions1191 of them being ‘permanent’ or ‘impermanent,’ ‘happiness’ or ‘suffering,’ ‘self’ or ‘nonself,’ ‘at peace’ or ‘not at peace,’ ‘virtuous’ or ‘nonvirtuous,’ ‘mundane’ or ‘supramundane,’ ‘with a blemish’ or ‘without a blemish,’ ‘basically unethical’ or ‘not basically unethical,’ ‘contaminated’ or ‘uncontaminated,’ ‘defiled’ or ‘purified,’ or ‘conditioned’ or ‘unconditioned.’ They do not entertain the notions that the realm of desire, the realm of form, or the realm of formlessness; the realm of the contaminated or the realm of the uncontaminated; the first meditative concentration, the second meditative concentration, the third meditative concentration, or the fourth meditative concentration; loving kindness, compassion, empathetic joy, or equanimity; the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; 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, or the emptiness of an essential nature of nonentities; the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; or the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas are ‘permanent’ or ‘impermanent,’ ‘happiness’ or ‘suffering,’ ‘self’ or ‘nonself,’ ‘at peace’ or ‘not at peace,’ ‘virtuous’ or ‘nonvirtuous,’ ‘mundane’ or ‘supramundane,’ ‘with a blemish’ or ‘without a blemish,’ ‘basically unethical’ or ‘not basically unethical,’ ‘contaminated’ or ‘uncontaminated,’ ‘defiled’ or ‘purified,’ or ‘conditioned’ or ‘unconditioned.’
“They do not entertain the notion of the fruit of having entered the stream, and they also do not entertain the notion of the fruit of once-returner, also do not entertain the notion of the fruit of non-returner, also do not entertain the notion of arhatship, also do not entertain the notion of individual enlightenment, also do not entertain the notion of the state of a bodhisattva, and also do not entertain the notion of unsurpassed, perfect, complete enlightenment. They do not entertain the notion of ‘those who have entered the stream,’ and they also do not entertain the notion of ‘once-returners,’ also do not entertain the notion of ‘non-returners,’ also do not entertain the notion of ‘arhats,’ also do not entertain the notion of ‘pratyekabuddhas,’ also do not entertain the notion of ‘bodhisattvas,’ and also do not entertain the notion of ‘buddhas.’
“They also do not entertain the notions, ‘These beings are described1192 in terms of the path of seeing, these are described in terms of the level of attenuated refinement, these are described in terms of the aid to the lower state, these are described in terms of the aid to the higher state, these are described in terms of the state of a pratyekabuddha, these are described in terms of the knowledge of the aspects of the path, and these are described in terms of the all-aspect omniscience.’
“If you ask why, it is because,1193 even though through their being endowed with such a mental factor of perseverance, that essential nature—the essential nature on account of which they might be described—has presented itself, they act for the benefit of beings, but they do not apprehend those beings. They also complete the perfection of perseverance, but they also do not apprehend that perfection of perseverance. They also complete the attributes of the buddhas, but they also do not apprehend the attributes of the buddhas. They also refine a buddhafield, but they also do not apprehend the buddhafield. Endowed with such a mental factor of perseverance they acquire all virtuous attributes, but they are not attached to them. Without attachment, they act for the benefit of beings and proceed from buddhafield to buddhafield.
“They proceed from mundane realm to mundane realm, and whatever the miraculous ability and miraculous display they wish to miraculously conjure up, with those miraculous abilities and miraculous displays that they miraculously conjure up, they miraculously conjure a shower of flowers to fall, or the fragrance of incense to waft, or thunder to reverberate, or the sound of songs and music to resonate, or an earthquake, or a show of light, or a display of a mundane realm made of the seven precious materials. Whatever would be for the welfare of beings in whatever the circumstance, they emit1194 it from their body for them. Sometimes1195 they emit themselves for the sake of beings. Sometimes they emit delicious fragrance. Sometimes they make great offerings, without the taking of life. Sometimes they extricate infinite beings from that which is not the path: they prevent killing, prevent stealing, prevent sexual misconduct, prevent slander, prevent harsh words, prevent lying, prevent nonsensical chatter, prevent covetousness, prevent malice, and release them from wrong views. They benefit some through generosity and they benefit some through ethical discipline. To some they give away their children and wives. To some they give away their kingdom. To some they give away themselves. They act for the benefit of beings in that manner with the means that are for the sake of beings, whatever those means may be.
“Subhūti, so it is, through possessing mental perseverance, that those bodhisattva great beings practicing the perfection of wisdom complete the perfection of perseverance, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning.
“Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning, they complete the perfection of meditative concentration, Subhūti, here when bodhisattva great beings practice the perfection of wisdom, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning, with a mind that is free from a mental image, from the time when they first set their mind they dwell in the perfection of meditative concentration. Setting aside the meditative stabilities of the tathāgatas, they complete all the other meditative stabilities. They achieve and maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence—which is to say, a mind that has become single-pointed—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and having caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the utterly pure fourth meditative concentration without bliss or suffering. They achieve and maintain the extensive permeation of all the world, as vast as the realm of phenomena and as far-reaching as the element of space, in all its aspects with a mind endowed with loving kindness, a mind endowed with compassion, a mind endowed with empathetic joy, and a mind endowed with equanimity. They achieve and maintain the sphere of infinite space, achieve and maintain the sphere of infinite consciousness, achieve and maintain the sphere of nothing-at-all, and achieve and maintain the sphere of neither perception nor nonperception.
“Dwelling in the perfection of meditative stability they become absorbed in, and arise from, the eight liberations consecutively and in reverse order, and enter meditative equipoise and maintain the nine serial steps of meditative absorption. They achieve and maintain the meditative stability of emptiness, achieve and maintain the meditative stability of signlessness, and achieve and maintain the meditative stability of wishlessness. They achieve and maintain the uninterrupted meditative stability, achieve and maintain the meditative stability that resembles lightning, achieve and maintain the authentic1196 meditative stability, and achieve and maintain the vajra-like meditative stability.
“Abiding in this perfection of meditative stability, through the transcendent knowledge of a knower of the aspects of the path, all meditative stabilities come to be included within the knowledge of the aspects of the path, and they transcend the level of bright insight. Having transcended the level of bright insight, they transcend the level of the spiritual family. Having transcended the level of the spiritual family, they transcend the eighth level. Having transcended the eighth level, they transcend the level of insight. Having transcended the level of insight, they transcend the level of attenuated refinement. Having transcended the level of attenuated refinement, they transcend the level of no attachment. Having transcended the level of no attachment, they transcend the level of spiritual achievement. Having transcended the level of spiritual achievement, they transcend the level of the pratyekabuddhas. Having transcended the level of the pratyekabuddhas, they enter a bodhisattva’s full maturity. Having entered a bodhisattva’s full maturity, they complete the level of the buddhas.
“While practicing those, up until they have attained the transcendent knowledge of an all-aspect omniscient one, they do not, in the interim, acquire their fruits, but abiding in this perfection of meditative stability complete the extrasensory powers, and having completed the extrasensory powers, devote themselves to the blessed lord buddhas. They proceed from buddhafield to buddhafield and devote themselves to those blessed lord buddhas. With those roots of virtue—the roots of virtue they have developed in the presence of those lord buddhas—they refine a buddhafield, bring beings to maturity, and, proceeding from mundane realm to mundane realm, work for the benefit of beings. Some beings they attract by means of generosity. Some they attract by means of ethical discipline. Some they attract by means of meditative stability. Some they attract by means of wisdom. Some they attract by means of liberation. Some they attract by means of the knowledge and seeing of liberation.
They secure some in the fruit of having entered the stream, secure some in the fruit of once-returner, secure some in the fruit of non-returner, secure some in arhatship, secure some in individual enlightenment, and secure some in unsurpassed, perfect, complete enlightenment. In that manner, whatever the virtuous attributes through which beings become elevated, they connect them with those. Abiding in this perfection of meditative stability, they actualize all the dhāraṇī gateways, attain the four kinds of exact knowledge, and acquire the extrasensory powers derived from maturation. They will never again be conceived within a mother’s womb through the power of karma and afflicted mental states. They will never again pursue sensual pleasure, but there is no rebirth at all that they will not assume in order to bring beings to maturity. And yet they will be untainted by the defects of birth. If you ask why, it is because having seen well, known well, and understood well that all phenomena are like an illusion, aware that all conditioned phenomena are like an illusion they act for the benefit of all beings. By knowing that all conditioned phenomena are like an illusion, they are moved by a great compassion for beings. They are moved by compassion, thinking, ‘Alas! These beings are experiencing much suffering in saṃsāra although all phenomena are like an illusion. I will establish them at some point in the nirvāṇa where all suffering is quieted.’ They do not apprehend beings, or the designation ‘a being.’ Without apprehending any phenomena at all, they establish beings in just that state that cannot be apprehended, on the basis of mundane convention, but not ultimately.
“Abiding in this perfection of meditative stability, they practice all the meditative concentrations, liberations, meditative stabilities, and absorptions, and they will never be separated from the perfection of meditative stability until they have fully awakened to unsurpassed, perfect, complete enlightenment. Abiding in this perfection of meditative stability, through the knowledge of the aspects of the path they actualize all-aspect omniscience, and abiding in it, they abandon all the afflicted mental states and their connecting propensities. Having abandoned all the afflicted mental states and their connecting propensities, they act for the benefit of themselves and they act for the benefit of others. Having acted for the benefit of themselves and others, they become worthy of the honor of the world with its gods, human beings, and asuras.
“Subhūti, so it is that those bodhisattva great beings practicing the perfection of wisdom complete the perfection of meditative stability, with a mind that is free from a mental image, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning.
“Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning, they complete the cultivation of the perfection of wisdom, Subhūti, here when bodhisattva great beings practice the perfection of wisdom, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning, with a mind that is free from a mental image, from the time when they first set their mind they do not observe any phenomenon at all that is truly real or thoroughly established.1197
“They do not observe a true reality or thorough establishment of physical forms. Since they do not observe a true reality or thorough establishment of physical forms, they do not observe the arising of physical forms. Since they do not observe the arising of physical forms, they do not observe a portal through which physical forms come into being. Since they do not observe a portal through which physical forms come into being, they do not observe a grouping that is physical forms and do not observe them as vanity or hollowness.1198
“They do not observe a true reality or thorough establishment of feelings. Since they do not observe a true reality or thorough establishment of feelings, they do not observe the arising of feelings. Since they do not observe the arising of feelings, they do not observe a portal through which feelings come into being. Since they do not observe a portal through which feelings come into being, they do not observe a grouping that is feelings and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of perceptions. Since they do not observe a true reality or thorough establishment of perceptions, they do not observe the arising of perceptions. Since they do not observe the arising of perceptions, they do not observe a portal through which perceptions come into being. Since they do not observe a portal through which perceptions come into being, they do not observe a grouping that is perceptions and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of formative predispositions. Since they do not observe a true reality or thorough establishment of formative predispositions, they do not observe the arising of formative predispositions. Since they do not observe the arising of formative predispositions, they do not observe a portal through which formative predispositions come into being. Since they do not observe a portal through which formative predispositions come into being, they do not observe a grouping that is formative predispositions and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of consciousness. Since they do not observe a true reality or thorough establishment of consciousness, they do not observe the arising of consciousness. Since they do not observe the arising of consciousness, they do not observe a portal through which consciousness comes into being. Since they do not observe a portal through which consciousness comes into being, they do not observe a grouping that is consciousness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the eyes. Since they do not observe a true reality or thorough establishment of the eyes, they do not observe the arising of the eyes. Since they do not observe the arising of the eyes, they do not observe a portal through which the eyes come into being. Since they do not observe a portal through which the eyes come into being, they do not observe a grouping that is the eyes and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the ears. Since they do not observe a true reality or thorough establishment of the ears, they do not observe the arising of the ears. Since they do not observe the arising of the ears, they do not observe a portal through which the ears come into being. Since they do not observe a portal through which the ears come into being, they do not observe a grouping that is the ears and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the nose. Since they do not observe a true reality or thorough establishment of the nose, they do not observe the arising of the nose. Since they do not observe the arising of the nose, they do not observe a portal through which the nose comes into being. Since they do not observe a portal through which the nose comes into being, they do not observe a grouping that is the nose and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the tongue. Since they do not observe a true reality or thorough establishment of the tongue, they do not observe the arising of the tongue. Since they do not observe the arising of the tongue, they do not observe a portal through which the tongue comes into being. Since they do not observe a portal through which the tongue comes into being, they do not observe a grouping that is the tongue and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the body. Since they do not observe a true reality or thorough establishment of the body, they do not observe the arising of the body. Since they do not observe the arising of the body, they do not observe a portal through which the body comes into being. Since they do not observe a portal through which the body comes into being, they do not observe a grouping that is the body and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the mental faculty. Since they do not observe a true reality or thorough establishment of the mental faculty, they do not observe the arising of the mental faculty. Since they do not observe the arising of the mental faculty, they do not observe a portal through which the mental faculty comes into being. Since they do not observe a portal through which the mental faculty comes into being, they do not observe a grouping that is the mental faculty and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of sights. Since they do not observe a true reality or thorough establishment of sights, they do not observe the arising of sights. Since they do not observe the arising of sights, they do not observe a portal through which sights come into being. Since they do not observe a portal through which sights come into being, they do not observe a grouping that is sights and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of sounds. Since they do not observe a true reality or thorough establishment of sounds, they do not observe the arising of sounds. Since they do not observe the arising of sounds, they do not observe a portal through which sounds come into being. Since they do not observe a portal through which sounds come into being, they do not observe a grouping that is sounds and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of odors. Since they do not observe a true reality or thorough establishment of odors, they do not observe the arising of odors. Since they do not observe the arising of odors, they do not observe a portal through which odors come into being. Since they do not observe a portal through which odors come into being, they do not observe a grouping that is odors and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of tastes. Since they do not observe a true reality or thorough establishment of tastes, they do not observe the arising of tastes. Since they do not observe the arising of tastes, they do not observe a portal through which tastes come into being. Since they do not observe a portal through which tastes come into being, they do not observe a grouping that is tastes and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of tangibles. Since they do not observe a true reality or thorough establishment of tangibles, they do not observe the arising of tangibles. Since they do not observe the arising of tangibles, they do not observe a portal through which tangibles come into being. Since they do not observe a portal through which tangibles come into being, they do not observe a grouping that is tangibles and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of mental phenomena. Since they do not observe a true reality or thorough establishment of mental phenomena, they do not observe the arising of mental phenomena. Since they do not observe the arising of mental phenomena, they do not observe a portal through which mental phenomena come into being. Since they do not observe a portal through which mental phenomena come into being, they do not observe a grouping that is mental phenomena and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of visual consciousness. Since they do not observe a true reality or thorough establishment of visual consciousness, they do not observe the arising of visual consciousness. Since they do not observe the arising of visual consciousness, they do not observe a portal through which visual consciousness comes into being. Since they do not observe a portal through which visual consciousness comes into being, they do not observe a grouping that is visual consciousness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of auditory consciousness. Since they do not observe a true reality or thorough establishment of auditory consciousness, they do not observe the arising of auditory consciousness. Since they do not observe the arising of auditory consciousness, they do not observe a portal through which auditory consciousness comes into being. Since they do not observe a portal through which auditory consciousness comes into being, they do not observe a grouping that is auditory consciousness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of olfactory consciousness. Since they do not observe a true reality or thorough establishment of olfactory consciousness, they do not observe the arising of olfactory consciousness. Since they do not observe the arising of olfactory consciousness, they do not observe a portal through which olfactory consciousness comes into being. Since they do not observe a portal through which olfactory consciousness comes into being, they do not observe a grouping that is olfactory consciousness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of gustatory consciousness. Since they do not observe a true reality or thorough establishment of gustatory consciousness, they do not observe the arising of gustatory consciousness. Since they do not observe the arising of gustatory consciousness, they do not observe a portal through which gustatory consciousness comes into being. Since they do not observe a portal through which gustatory consciousness comes into being, they do not observe a grouping that is gustatory consciousness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of tactile consciousness. Since they do not observe a true reality or thorough establishment of tactile consciousness, they do not observe the arising of tactile consciousness. Since they do not observe the arising of tactile consciousness, they do not observe a portal through which tactile consciousness comes into being. Since they do not observe a portal through which tactile consciousness comes into being, they do not observe a grouping that is tactile consciousness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of mental consciousness. Since they do not observe a true reality or thorough establishment of mental consciousness, they do not observe the arising of mental consciousness. Since they do not observe the arising of mental consciousness, they do not observe a portal through which mental consciousness comes into being. Since they do not observe a portal through which mental consciousness comes into being, they do not observe a grouping that is mental consciousness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of visually compounded sensory contact. Since they do not observe a true reality or thorough establishment of visually compounded sensory contact, they do not observe the arising of visually compounded sensory contact. Since they do not observe the arising of visually compounded sensory contact, they do not observe a portal through which visually compounded sensory contact comes into being. Since they do not observe a portal through which visually compounded sensory contact comes into being, they do not observe a grouping that is visually compounded sensory contact and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of aurally compounded sensory contact. Since they do not observe a true reality or thorough establishment of aurally compounded sensory contact, they do not observe the arising of aurally compounded sensory contact. Since they do not observe the arising of aurally compounded sensory contact, they do not observe a portal through which aurally compounded sensory contact comes into being. Since they do not observe a portal through which aurally compounded sensory contact comes into being, they do not observe a grouping that is aurally compounded sensory contact and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of nasally compounded sensory contact. Since they do not observe a true reality or thorough establishment of nasally compounded sensory contact, they do not observe the arising of nasally compounded sensory contact. Since they do not observe the arising of nasally compounded sensory contact, they do not observe a portal through which nasally compounded sensory contact comes into being. Since they do not observe a portal through which nasally compounded sensory contact comes into being, they do not observe a grouping that is nasally compounded sensory contact and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of lingually compounded sensory contact. Since they do not observe a true reality or thorough establishment of lingually compounded sensory contact, they do not observe the arising of lingually compounded sensory contact. Since they do not observe the arising of lingually compounded sensory contact, they do not observe a portal through which lingually compounded sensory contact comes into being. Since they do not observe a portal through which lingually compounded sensory contact comes into being, they do not observe a grouping that is lingually compounded sensory contact and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of corporeally compounded sensory contact. Since they do not observe a true reality or thorough establishment of corporeally compounded sensory contact, they do not observe the arising of corporeally compounded sensory contact. Since they do not observe the arising of corporeally compounded sensory contact, they do not observe a portal through which corporeally compounded sensory contact comes into being. Since they do not observe a portal through which corporeally compounded sensory contact comes into being, they do not observe a grouping that is corporeally compounded sensory contact and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of mentally compounded sensory contact. Since they do not observe a true reality or thorough establishment of mentally compounded sensory contact, they do not observe the arising of mentally compounded sensory contact. Since they do not observe the arising of mentally compounded sensory contact, they do not observe a portal through which mentally compounded sensory contact comes into being. Since they do not observe a portal through which mentally compounded sensory contact comes into being, they do not observe a grouping that is mentally compounded sensory contact and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of feelings conditioned by visually compounded sensory contact. Since they do not observe a true reality or thorough establishment of feelings conditioned by visually compounded sensory contact, they do not observe the arising of feelings conditioned by visually compounded sensory contact. Since they do not observe the arising of feelings conditioned by visually compounded sensory contact, they do not observe a portal through which feelings conditioned by visually compounded sensory contact come into being. Since they do not observe a portal through which feelings conditioned by visually compounded sensory contact come into being, they do not observe a grouping that is feelings conditioned by visually compounded sensory contact and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of feelings conditioned by aurally compounded sensory contact. Since they do not observe a true reality or thorough establishment of feelings conditioned by aurally compounded sensory contact, they do not observe the arising of feelings conditioned by aurally compounded sensory contact. Since they do not observe the arising of feelings conditioned by aurally compounded sensory contact, they do not observe a portal through which feelings conditioned by aurally compounded sensory contact come into being. Since they do not observe a portal through which feelings conditioned by aurally compounded sensory contact come into being, they do not observe a grouping that is feelings conditioned by aurally compounded sensory contact and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of feelings conditioned by nasally compounded sensory contact. Since they do not observe a true reality or thorough establishment of feelings conditioned by nasally compounded sensory contact, they do not observe the arising of feelings conditioned by nasally compounded sensory contact. Since they do not observe the arising of feelings conditioned by nasally compounded sensory contact, they do not observe a portal through which feelings conditioned by nasally compounded sensory contact come into being. Since they do not observe a portal through which feelings conditioned by nasally compounded sensory contact come into being, they do not observe a grouping that is feelings conditioned by nasally compounded sensory contact and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of feelings conditioned by lingually compounded sensory contact. Since they do not observe a true reality or thorough establishment of feelings conditioned by lingually compounded sensory contact, they do not observe the arising of feelings conditioned by lingually compounded sensory contact. Since they do not observe the arising of feelings conditioned by lingually compounded sensory contact, they do not observe a portal through which feelings conditioned by lingually compounded sensory contact come into being. Since they do not observe a portal through which feelings conditioned by lingually compounded sensory contact come into being, they do not observe a grouping that is feelings conditioned by lingually compounded sensory contact and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of feelings conditioned by corporeally compounded sensory contact. Since they do not observe a true reality or thorough establishment of feelings conditioned by corporeally compounded sensory contact, they do not observe the arising of feelings conditioned by corporeally compounded sensory contact. Since they do not observe the arising of feelings conditioned by corporeally compounded sensory contact, they do not observe a portal through which feelings conditioned by corporeally compounded sensory contact come into being. Since they do not observe a portal through which feelings conditioned by corporeally compounded sensory contact come into being, they do not observe a grouping that is feelings conditioned by corporeally compounded sensory contact and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of feelings conditioned by mentally compounded sensory contact. Since they do not observe a true reality or thorough establishment of feelings conditioned by mentally compounded sensory contact, they do not observe the arising of feelings conditioned by mentally compounded sensory contact. Since they do not observe the arising of feelings conditioned by mentally compounded sensory contact, they do not observe a portal through which feelings conditioned by mentally compounded sensory contact come into being. Since they do not observe a portal through which feelings conditioned by mentally compounded sensory contact come into being, they do not observe a grouping that is feelings conditioned by mentally compounded sensory contact and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the earth element. Since they do not observe a true reality or thorough establishment of the earth element, they do not observe the arising of the earth element. Since they do not observe the arising of the earth element, they do not observe a portal through which the earth element comes into being. Since they do not observe a portal through which the earth element comes into being, they do not observe a grouping that is the earth element and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the water element. Since they do not observe a true reality or thorough establishment of the water element, they do not observe the arising of the water element. Since they do not observe the arising of the water element, they do not observe a portal through which the water element comes into being. Since they do not observe a portal through which the water element comes into being, they do not observe a grouping that is the water element and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the fire element. Since they do not observe a true reality or thorough establishment of the fire element, they do not observe the arising of the fire element. Since they do not observe the arising of the fire element, they do not observe a portal through which the fire element comes into being. Since they do not observe a portal through which the fire element comes into being, they do not observe a grouping that is the fire element and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the wind element. Since they do not observe a true reality or thorough establishment of the wind element, they do not observe the arising of the wind element. Since they do not observe the arising of the wind element, they do not observe a portal through which the wind element comes into being. Since they do not observe a portal through which the wind element comes into being, they do not observe a grouping that is the wind element and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the space element. Since they do not observe a true reality or thorough establishment of the space element, they do not observe the arising of the space element. Since they do not observe the arising of the space element, they do not observe a portal through which the space element comes into being. Since they do not observe a portal through which the space element comes into being, they do not observe a grouping that is the space element and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the consciousness element. Since they do not observe a true reality or thorough establishment of the consciousness element, they do not observe the arising of the consciousness element. Since they do not observe the arising of the consciousness element, they do not observe a portal through which the consciousness element comes into being. Since they do not observe a portal through which the consciousness element comes into being, they do not observe a grouping that is the consciousness element and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of ignorance. Since they do not observe a true reality or thorough establishment of ignorance, they do not observe the arising of ignorance. Since they do not observe the arising of ignorance, they do not observe a portal through which ignorance comes into being. Since they do not observe a portal through which ignorance comes into being, they do not observe a grouping that is ignorance and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of formative predispositions. Since they do not observe a true reality or thorough establishment of formative predispositions, they do not observe the arising of formative predispositions. Since they do not observe the arising of formative predispositions, they do not observe a portal through which formative predispositions come into being. Since they do not observe a portal through which formative predispositions come into being, they do not observe a grouping that is formative predispositions and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of consciousness. Since they do not observe a true reality or thorough establishment of consciousness, they do not observe the arising of consciousness. Since they do not observe the arising of consciousness, they do not observe a portal through which consciousness comes into being. Since they do not observe a portal through which consciousness comes into being, they do not observe a grouping that is consciousness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of name and form. Since they do not observe a true reality or thorough establishment of name and form, they do not observe the arising of name and form. Since they do not observe the arising of name and form, they do not observe a portal through which name and form come into being. Since they do not observe a portal through which name and form come into being, they do not observe a grouping that is name and form and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the six sense fields. Since they do not observe a true reality or thorough establishment of the six sense fields, they do not observe the arising of the six sense fields. Since they do not observe the arising of the six sense fields, they do not observe a portal through which the six sense fields come into being. Since they do not observe a portal through which the six sense fields come into being, they do not observe a grouping that is the sense fields and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of sensory contact. Since they do not observe a true reality or thorough establishment of sensory contact, they do not observe the arising of sensory contact. Since they do not observe the arising of sensory contact, they do not observe a portal through which sensory contact comes into being. Since they do not observe a portal through which sensory contact comes into being, they do not observe a grouping that is sensory contact and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of sensation. Since they do not observe a true reality or thorough establishment of sensation, they do not observe the arising of sensation. Since they do not observe the arising of sensation, they do not observe a portal through which sensation comes into being. Since they do not observe a portal through which sensation comes into being, they do not observe a grouping that is sensation and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of craving. Since they do not observe a true reality or thorough establishment of craving, they do not observe the arising of craving. Since they do not observe the arising of craving, they do not observe a portal through which craving comes into being. Since they do not observe a portal through which craving comes into being, they do not observe a grouping that is craving and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of grasping. Since they do not observe a true reality or thorough establishment of grasping, they do not observe the arising of grasping. Since they do not observe the arising of grasping, they do not observe a portal through which grasping comes into being. Since they do not observe a portal through which grasping comes into being, they do not observe a grouping that is grasping and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the rebirth process. Since they do not observe a true reality or thorough establishment of the rebirth process, they do not observe the arising of the rebirth process. Since they do not observe the arising of the rebirth process, they do not observe a portal through which the rebirth process comes into being. Since they do not observe a portal through which the rebirth process comes into being, they do not observe a grouping that is the rebirth process and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of birth. Since they do not observe a true reality or thorough establishment of birth, they do not observe the arising of birth. Since they do not observe the arising of birth, they do not observe a portal through which birth comes into being. Since they do not observe a portal through which birth comes into being, they do not observe a grouping that is birth and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of aging and death. Since they do not observe a true reality or thorough establishment of aging and death, they do not observe the arising of aging and death. Since they do not observe the arising of aging and death, they do not observe a portal through which aging and death come into being. Since they do not observe a portal through which aging and death come into being, they do not observe a grouping that is aging and death and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the perfection of generosity. Since they do not observe a true reality or thorough establishment of the perfection of generosity, they do not observe the arising of the perfection of generosity. Since they do not observe the arising of the perfection of generosity, they do not observe a portal through which the perfection of generosity comes into being. Since they do not observe a portal through which the perfection of generosity comes into being, they do not observe a grouping that is the perfection of generosity and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the perfection of ethical discipline. Since they do not observe a true reality or thorough establishment of the perfection of ethical discipline, they do not observe the arising of the perfection of ethical discipline. Since they do not observe the arising of the perfection of ethical discipline, they do not observe a portal through which the perfection of ethical discipline comes into being. Since they do not observe a portal through which the perfection of ethical discipline comes into being, they do not observe a grouping that is the perfection of ethical discipline and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the perfection of tolerance. Since they do not observe a true reality or thorough establishment of the perfection of tolerance, they do not observe the arising of the perfection of tolerance. Since they do not observe the arising of the perfection of tolerance, they do not observe a portal through which the perfection of tolerance comes into being. Since they do not observe a portal through which the perfection of tolerance comes into being, they do not observe a grouping that is the perfection of tolerance and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the perfection of perseverance. Since they do not observe a true reality or thorough establishment of the perfection of perseverance, they do not observe the arising of the perfection of perseverance. Since they do not observe the arising of the perfection of perseverance, they do not observe a portal through which the perfection of perseverance comes into being. Since they do not observe a portal through which the perfection of perseverance comes into being, they do not observe a grouping that is the perfection of perseverance and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the perfection of meditative concentration. Since they do not observe a true reality or thorough establishment of the perfection of meditative concentration, they do not observe the arising of the perfection of meditative concentration. Since they do not observe the arising of the perfection of meditative concentration, they do not observe a portal through which the perfection of meditative concentration comes into being. Since they do not observe a portal through which the perfection of meditative concentration comes into being, they do not observe a grouping that is the perfection of meditative concentration and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the perfection of wisdom. Since they do not observe a true reality or thorough establishment of the perfection of wisdom, they do not observe the arising of the perfection of wisdom. Since they do not observe the arising of the perfection of wisdom, they do not observe a portal through which the perfection of wisdom comes into being. Since they do not observe a portal through which the perfection of wisdom comes into being, they do not observe a grouping that is the perfection of wisdom and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of internal phenomena. Since they do not observe a true reality or thorough establishment of the emptiness of internal phenomena, they do not observe the arising of the emptiness of internal phenomena. Since they do not observe the arising of the emptiness of internal phenomena, they do not observe a portal through which the emptiness of internal phenomena comes into being. Since they do not observe a portal through which the emptiness of internal phenomena comes into being, they do not observe a grouping that is the emptiness of internal phenomena and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of external phenomena. Since they do not observe a true reality or thorough establishment of the emptiness of external phenomena, they do not observe the arising of the emptiness of external phenomena. Since they do not observe the arising of the emptiness of external phenomena, they do not observe a portal through which the emptiness of external phenomena comes into being. Since they do not observe a portal through which the emptiness of external phenomena comes into being, they do not observe a grouping that is the emptiness of external phenomena and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of external and internal phenomena. Since they do not observe a true reality or thorough establishment of the emptiness of external and internal phenomena, they do not observe the arising of the emptiness of external and internal phenomena. Since they do not observe the arising of the emptiness of external and internal phenomena, they do not observe a portal through which the emptiness of external and internal phenomena comes into being. Since they do not observe a portal through which the emptiness of external and internal phenomena comes into being, they do not observe a grouping that is the emptiness of external and internal phenomena and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of emptiness. Since they do not observe a true reality or thorough establishment of the emptiness of emptiness, they do not observe the arising of the emptiness of emptiness. Since they do not observe the arising of the emptiness of emptiness, they do not observe a portal through which the emptiness of emptiness comes into being. Since they do not observe a portal through which the emptiness of emptiness comes into being, they do not observe a grouping that is the emptiness of emptiness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of great extent. Since they do not observe a true reality or thorough establishment of the emptiness of great extent, they do not observe the arising of the emptiness of great extent. Since they do not observe the arising of the emptiness of great extent, they do not observe a portal through which the emptiness of great extent comes into being. Since they do not observe a portal through which the emptiness of great extent comes into being, they do not observe a grouping that is the emptiness of great extent and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of ultimate reality. Since they do not observe a true reality or thorough establishment of the emptiness of ultimate reality, they do not observe the arising of the emptiness of ultimate reality. Since they do not observe the arising of the emptiness of ultimate reality, they do not observe a portal through which the emptiness of ultimate reality comes into being. Since they do not observe a portal through which the emptiness of ultimate reality comes into being, they do not observe a grouping that is the emptiness of ultimate reality and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of conditioned phenomena. Since they do not observe a true reality or thorough establishment of the emptiness of conditioned phenomena, they do not observe the arising of the emptiness of conditioned phenomena. Since they do not observe the arising of the emptiness of conditioned phenomena, they do not observe a portal through which the emptiness of conditioned phenomena comes into being. Since they do not observe a portal through which the emptiness of conditioned phenomena comes into being, they do not observe a grouping that is the emptiness of conditioned phenomena and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of unconditioned phenomena. Since they do not observe a true reality or thorough establishment of the emptiness of unconditioned phenomena, they do not observe the arising of the emptiness of unconditioned phenomena. Since they do not observe the arising of the emptiness of unconditioned phenomena, they do not observe a portal through which the emptiness of unconditioned phenomena comes into being. Since they do not observe a portal through which the emptiness of unconditioned phenomena comes into being, they do not observe a grouping that is the emptiness of unconditioned phenomena and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of the unlimited. Since they do not observe a true reality or thorough establishment of the emptiness of the unlimited, they do not observe the arising of the emptiness of the unlimited. Since they do not observe the arising of the emptiness of the unlimited, they do not observe a portal through which the emptiness of the unlimited comes into being. Since they do not observe a portal through which the emptiness of the unlimited comes into being, they do not observe a grouping that is the emptiness of the unlimited and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of that which has neither beginning nor end. Since they do not observe a true reality or thorough establishment of the emptiness of that which has neither beginning nor end, they do not observe the arising of the emptiness of that which has neither beginning nor end. Since they do not observe the arising of the emptiness of that which has neither beginning nor end, they do not observe a portal through which the emptiness of that which has neither beginning nor end comes into being. Since they do not observe a portal through which the emptiness of that which has neither beginning nor end comes into being, they do not observe a grouping that is the emptiness of that which has neither beginning nor end and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of nonexclusion. Since they do not observe a true reality or thorough establishment of the emptiness of nonexclusion, they do not observe the arising of the emptiness of nonexclusion. Since they do not observe the arising of the emptiness of nonexclusion, they do not observe a portal through which the emptiness of nonexclusion comes into being. Since they do not observe a portal through which the emptiness of nonexclusion comes into being, they do not observe a grouping that is the emptiness of nonexclusion and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of inherent nature. Since they do not observe a true reality or thorough establishment of the emptiness of inherent nature, they do not observe the arising of the emptiness of inherent nature. Since they do not observe the arising of the emptiness of inherent nature, they do not observe a portal through which the emptiness of inherent nature comes into being. Since they do not observe a portal through which the emptiness of inherent nature comes into being, they do not observe a grouping that is the emptiness of inherent nature and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of all phenomena. Since they do not observe a true reality or thorough establishment of the emptiness of all phenomena, they do not observe the arising of the emptiness of all phenomena. Since they do not observe the arising of the emptiness of all phenomena, they do not observe a portal through which the emptiness of all phenomena comes into being. Since they do not observe a portal through which the emptiness of all phenomena comes into being, they do not observe a grouping that is the emptiness of all phenomena and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of intrinsic defining characteristics. Since they do not observe a true reality or thorough establishment of the emptiness of intrinsic defining characteristics, they do not observe the arising of the emptiness of intrinsic defining characteristics. Since they do not observe the arising of the emptiness of intrinsic defining characteristics, they do not observe a portal through which the emptiness of intrinsic defining characteristics comes into being. Since they do not observe a portal through which the emptiness of intrinsic defining characteristics comes into being, they do not observe a grouping that is the emptiness of intrinsic defining characteristics and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of that which cannot be apprehended. Since they do not observe a true reality or thorough establishment of the emptiness of that which cannot be apprehended, they do not observe the arising of the emptiness of that which cannot be apprehended. Since they do not observe the arising of the emptiness of that which cannot be apprehended, they do not observe a portal through which the emptiness of that which cannot be apprehended comes into being. Since they do not observe a portal through which the emptiness of that which cannot be apprehended comes into being, they do not observe a grouping that is the emptiness of that which cannot be apprehended and do not observe it as vanity or hollowness.