“They do not observe a true reality or thorough establishment of the emptiness of nonentities. Since they do not observe a true reality or thorough establishment of the emptiness of nonentities, they do not observe the arising of the emptiness of nonentities. Since they do not observe the arising of the emptiness of nonentities, they do not observe a portal through which the emptiness of nonentities comes into being. Since they do not observe a portal through which the emptiness of nonentities comes into being, they do not observe a grouping that is the emptiness of nonentities and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of essential nature. Since they do not observe a true reality or thorough establishment of the emptiness of essential nature, they do not observe the arising of the emptiness of essential nature. Since they do not observe the arising of the emptiness of essential nature, they do not observe a portal through which the emptiness of essential nature comes into being. Since they do not observe a portal through which the emptiness of essential nature comes into being, they do not observe a grouping that is the emptiness of essential nature and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the emptiness of an essential nature of nonentities. Since they do not observe a true reality or thorough establishment of the emptiness of an essential nature of nonentities, they do not observe the arising of the emptiness of an essential nature of nonentities. Since they do not observe the arising of the emptiness of an essential nature of nonentities, they do not observe a portal through which the emptiness of an essential nature of nonentities comes into being. Since they do not observe a portal through which the emptiness of an essential nature of nonentities comes into being, they do not observe a grouping that is the emptiness of an essential nature of nonentities and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the applications of mindfulness. Since they do not observe a true reality or thorough establishment of the applications of mindfulness, they do not observe the arising of the applications of mindfulness. Since they do not observe the arising of the applications of mindfulness, they do not observe a portal through which the applications of mindfulness come into being. Since they do not observe a portal through which the applications of mindfulness come into being, they do not observe a grouping that is the applications of mindfulness and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the correct exertions. Since they do not observe a true reality or thorough establishment of the correct exertions, they do not observe the arising of the correct exertions. Since they do not observe the arising of the correct exertions, they do not observe a portal through which the correct exertions come into being. Since they do not observe a portal through which the correct exertions come into being, they do not observe a grouping that is the correct exertions and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the supports for miraculous ability. Since they do not observe a true reality or thorough establishment of the supports for miraculous ability, they do not observe the arising of the supports for miraculous ability. Since they do not observe the arising of the supports for miraculous ability, they do not observe a portal through which the supports for miraculous ability come into being. Since they do not observe a portal through which the supports for miraculous ability come into being, they do not observe a grouping that is the supports for miraculous ability and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the faculties. Since they do not observe a true reality or thorough establishment of the faculties, they do not observe the arising of the faculties. Since they do not observe the arising of the faculties, they do not observe a portal through which the faculties come into being. Since they do not observe a portal through which the faculties come into being, they do not observe a grouping that is the faculties and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the powers. Since they do not observe a true reality or thorough establishment of the powers, they do not observe the arising of the powers. Since they do not observe the arising of the powers, they do not observe a portal through which the powers come into being. Since they do not observe a portal through which the powers come into being, they do not observe a grouping that is the powers and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the branches of enlightenment. Since they do not observe a true reality or thorough establishment of the branches of enlightenment, they do not observe the arising of the branches of enlightenment. Since they do not observe the arising of the branches of enlightenment, they do not observe a portal through which the branches of enlightenment come into being. Since they do not observe a portal through which the branches of enlightenment come into being, they do not observe a grouping that is the branches of enlightenment and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the noble eightfold path. Since they do not observe a true reality or thorough establishment of the noble eightfold path, they do not observe the arising of the noble eightfold path. Since they do not observe the arising of the noble eightfold path, they do not observe a portal through which the noble eightfold path comes into being. Since they do not observe a portal through which the noble eightfold path comes into being, they do not observe a grouping that is the noble eightfold path and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the truths of the noble ones. Since they do not observe a true reality or thorough establishment of the truths of the noble ones, they do not observe the arising of the truths of the noble ones. Since they do not observe the arising of the truths of the noble ones, they do not observe a portal through which the truths of the noble ones come into being. Since they do not observe a portal through which the truths of the noble ones come into being, they do not observe a grouping that is the truths of the noble ones and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the meditative concentrations. Since they do not observe a true reality or thorough establishment of the meditative concentrations, they do not observe the arising of the meditative concentrations. Since they do not observe the arising of the meditative concentrations, they do not observe a portal through which the meditative concentrations come into being. Since they do not observe a portal through which the meditative concentrations come into being, they do not observe a grouping that is the meditative concentrations and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the immeasurable attitudes. Since they do not observe a true reality or thorough establishment of the immeasurable attitudes, they do not observe the arising of the immeasurable attitudes. Since they do not observe the arising of the immeasurable attitudes, they do not observe a portal through which the immeasurable attitudes come into being. Since they do not observe a portal through which the immeasurable attitudes come into being, they do not observe a grouping that is the immeasurable attitudes and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the formless absorptions. Since they do not observe a true reality or thorough establishment of the formless absorptions, they do not observe the arising of the formless absorptions. Since they do not observe the arising of the formless absorptions, they do not observe a portal through which the formless absorptions come into being. Since they do not observe a portal through which the formless absorptions come into being, they do not observe a grouping that is the formless absorptions and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the liberations. Since they do not observe a true reality or thorough establishment of the liberations, they do not observe the arising of the liberations. Since they do not observe the arising of the liberations, they do not observe a portal through which the liberations come into being. Since they do not observe a portal through which the liberations come into being, they do not observe a grouping that is the liberations and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the serial steps of meditative absorption. Since they do not observe a true reality or thorough establishment of the serial steps of meditative absorption, they do not observe the arising of the serial steps of meditative absorption. Since they do not observe the arising of the serial steps of meditative absorption, they do not observe a portal through which the serial steps of meditative absorption come into being. Since they do not observe a portal through which the serial steps of meditative absorption come into being, they do not observe a grouping that is the serial steps of meditative absorption and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the meditative stability of emptiness. Since they do not observe a true reality or thorough establishment of the meditative stability of emptiness, they do not observe the arising of the meditative stability of emptiness. Since they do not observe the arising of the meditative stability of emptiness, they do not observe a portal through which the meditative stability of emptiness comes into being. Since they do not observe a portal through which the meditative stability of emptiness comes into being, they do not observe a grouping that is the meditative stability of emptiness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the meditative stability of signlessness. Since they do not observe a true reality or thorough establishment of the meditative stability of signlessness, they do not observe the arising of the meditative stability of signlessness. Since they do not observe the arising of the meditative stability of signlessness, they do not observe a portal through which the meditative stability of signlessness comes into being. Since they do not observe a portal through which the meditative stability of signlessness comes into being, they do not observe a grouping that is the meditative stability of signlessness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the meditative stability of wishlessness. Since they do not observe a true reality or thorough establishment of the meditative stability of wishlessness, they do not observe the arising of the meditative stability of wishlessness. Since they do not observe the arising of the meditative stability of wishlessness, they do not observe a portal through which the meditative stability of wishlessness comes into being. Since they do not observe a portal through which the meditative stability of wishlessness comes into being, they do not observe a grouping that is the meditative stability of wishlessness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the extrasensory powers. Since they do not observe a true reality or thorough establishment of the extrasensory powers, they do not observe the arising of the extrasensory powers. Since they do not observe the arising of the extrasensory powers, they do not observe a portal through which the extrasensory powers come into being. Since they do not observe a portal through which the extrasensory powers come into being, they do not observe a grouping that is the extrasensory powers and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the meditative stabilities. Since they do not observe a true reality or thorough establishment of the meditative stabilities, they do not observe the arising of the meditative stabilities. Since they do not observe the arising of the meditative stabilities, they do not observe a portal through which the meditative stabilities come into being. Since they do not observe a portal through which the meditative stabilities come into being, they do not observe a grouping that is the meditative stabilities and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the dhāraṇī gateways. Since they do not observe a true reality or thorough establishment of the dhāraṇī gateways, they do not observe the arising of the dhāraṇī gateways. Since they do not observe the arising of the dhāraṇī gateways, they do not observe a portal through which the dhāraṇī gateways come into being. Since they do not observe a portal through which the dhāraṇī gateways come into being, they do not observe a grouping that is the dhāraṇī gateways and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the powers of the tathāgatas. Since they do not observe a true reality or thorough establishment of the powers of the tathāgatas, they do not observe the arising of the powers of the tathāgatas. Since they do not observe the arising of the powers of the tathāgatas, they do not observe a portal through which the powers of the tathāgatas come into being. Since they do not observe a portal through which the powers of the tathāgatas come into being, they do not observe a grouping that is the powers of the tathāgatas and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the fearlessnesses. Since they do not observe a true reality or thorough establishment of the fearlessnesses, they do not observe the arising of the fearlessnesses. Since they do not observe the arising of the fearlessnesses, they do not observe a portal through which the fearlessnesses come into being. Since they do not observe a portal through which the fearlessnesses come into being, they do not observe a grouping that is the fearlessnesses and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the kinds of exact knowledge. Since they do not observe a true reality or thorough establishment of the kinds of exact knowledge, they do not observe the arising of the kinds of exact knowledge. Since they do not observe the arising of the kinds of exact knowledge, they do not observe a portal through which the kinds of exact knowledge come into being. Since they do not observe a portal through which the kinds of exact knowledge come into being, they do not observe a grouping that is the kinds of exact knowledge and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of great loving kindness. Since they do not observe a true reality or thorough establishment of great loving kindness, they do not observe the arising of great loving kindness. Since they do not observe the arising of great loving kindness, they do not observe a portal through which great loving kindness comes into being. Since they do not observe a portal through which great loving kindness comes into being, they do not observe a grouping that is great loving kindness and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of great compassion. Since they do not observe a true reality or thorough establishment of great compassion, they do not observe the arising of great compassion. Since they do not observe the arising of great compassion, they do not observe a portal through which great compassion comes into being. Since they do not observe a portal through which great compassion comes into being, they do not observe a grouping that is great compassion and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the distinct qualities of the buddhas. Since they do not observe a true reality or thorough establishment of the distinct qualities of the buddhas, they do not observe the arising of the distinct qualities of the buddhas. Since they do not observe the arising of the distinct qualities of the buddhas, they do not observe a portal through which the distinct qualities of the buddhas come into being. Since they do not observe a portal through which the distinct qualities of the buddhas come into being, they do not observe a grouping that is the distinct qualities of the buddhas and do not observe them as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the fruit of having entered the stream. Since they do not observe a true reality or thorough establishment of the fruit of having entered the stream, they do not observe the arising of the fruit of having entered the stream. Since they do not observe the arising of the fruit of having entered the stream, they do not observe a portal through which the fruit of having entered the stream comes into being. Since they do not observe a portal through which the fruit of having entered the stream comes into being, they do not observe a grouping that is the fruit of having entered the stream and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the fruit of once-returner. Since they do not observe a true reality or thorough establishment of the fruit of once-returner, they do not observe the arising of the fruit of once-returner. Since they do not observe the arising of the fruit of once-returner, they do not observe a portal through which the fruit of once-returner comes into being. Since they do not observe a portal through which the fruit of once-returner comes into being, they do not observe a grouping that is the fruit of once-returner and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the fruit of non-returner. Since they do not observe a true reality or thorough establishment of the fruit of non-returner, they do not observe the arising of the fruit of non-returner. Since they do not observe the arising of the fruit of non-returner, they do not observe a portal through which the fruit of non-returner comes into being. Since they do not observe a portal through which the fruit of non-returner comes into being, they do not observe a grouping that is the fruit of non-returner and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of arhatship. Since they do not observe a true reality or thorough establishment of arhatship, they do not observe the arising of arhatship. Since they do not observe the arising of arhatship, they do not observe a portal through which arhatship comes into being. Since they do not observe a portal through which arhatship comes into being, they do not observe a grouping that is arhatship and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of individual enlightenment. Since they do not observe a true reality or thorough establishment of individual enlightenment, they do not observe the arising of individual enlightenment. Since they do not observe the arising of individual enlightenment, they do not observe a portal through which individual enlightenment comes into being. Since they do not observe a portal through which individual enlightenment comes into being, they do not observe a grouping that is individual enlightenment and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of the knowledge of the aspects of the path. Since they do not observe a true reality or thorough establishment of the knowledge of the aspects of the path, they do not observe the arising of the knowledge of the aspects of the path. Since they do not observe the arising of the knowledge of the aspects of the path, they do not observe a portal through which the knowledge of the aspects of the path comes into being. Since they do not observe a portal through which the knowledge of the aspects of the path comes into being, they do not observe a grouping that is the knowledge of the aspects of the path and do not observe it as vanity or hollowness.
“They do not observe a true reality or thorough establishment of all-aspect omniscience. Since they do not observe a true reality or thorough establishment of all-aspect omniscience, they do not observe the arising of all-aspect omniscience. Since they do not observe the arising of all-aspect omniscience, they do not observe a portal through which all-aspect omniscience comes into being. Since they do not observe a portal through which all-aspect omniscience comes into being, they do not observe a grouping that is all-aspect omniscience and do not observe it as vanity or hollowness.
“When they reflect in that manner, they do not apprehend the essential nature of physical forms, do not apprehend the essential nature of feelings, do not apprehend the essential nature of perceptions, do not apprehend the essential nature of formative predispositions, and do not apprehend the essential nature of consciousness; they do not apprehend the essential nature of the eyes, do not apprehend the essential nature of the ears, do not apprehend the essential nature of the nose, do not apprehend the essential nature of the tongue, do not apprehend the essential nature of the body, and do not apprehend the essential nature of the mental faculty; they do not apprehend the essential nature of sights, do not apprehend the essential nature of sounds, do not apprehend the essential nature of odors, do not apprehend the essential nature of tastes, do not apprehend the essential nature of tangibles, and do not apprehend the essential nature of mental phenomena; they do not apprehend the essential nature of visual consciousness, do not apprehend the essential nature of auditory consciousness, do not apprehend the essential nature of olfactory consciousness, do not apprehend the essential nature of gustatory consciousness, do not apprehend the essential nature of tactile consciousness, and do not apprehend the essential nature of mental consciousness; they do not apprehend the essential nature of visually compounded sensory contact, do not apprehend the essential nature of aurally compounded sensory contact, do not apprehend the essential nature of nasally compounded sensory contact, do not apprehend the essential nature of lingually compounded sensory contact, do not apprehend the essential nature of corporeally compounded sensory contact, and do not apprehend the essential nature of mentally compounded sensory contact; they do not apprehend the essential nature of feelings conditioned by visually compounded sensory contact, do not apprehend the essential nature of feelings conditioned by aurally compounded sensory contact, do not apprehend the essential nature of feelings conditioned by nasally compounded sensory contact, do not apprehend the essential nature of feelings conditioned by lingually compounded sensory contact, do not apprehend the essential nature of feelings conditioned by corporeally compounded sensory contact, and do not apprehend the essential nature of feelings conditioned by mentally compounded sensory contact; they do not apprehend the essential nature of the earth element, do not apprehend the essential nature of the water element, do not apprehend the essential nature of the fire element, do not apprehend the essential nature of the wind element, do not apprehend the essential nature of the space element, and do not apprehend the essential nature of the consciousness element; they do not apprehend the essential nature of ignorance, do not apprehend the essential nature of formative predispositions, do not apprehend the essential nature of consciousness, do not apprehend the essential nature of name and form, do not apprehend the essential nature of the six sense fields, do not apprehend the essential nature of sensory contact, do not apprehend the essential nature of sensation, do not apprehend the essential nature of craving, do not apprehend the essential nature of grasping, do not apprehend the essential nature of the rebirth process, do not apprehend the essential nature of birth, and do not apprehend the essential nature of aging and death; they do not apprehend the essential nature of the perfection of generosity, do not apprehend the essential nature of the perfection of ethical discipline, do not apprehend the essential nature of the perfection of tolerance, do not apprehend the essential nature of the perfection of perseverance, do not apprehend the essential nature of the perfection of meditative concentration, and do not apprehend the essential nature of the perfection of wisdom; they do not apprehend the essential nature of the emptiness of internal phenomena, do not apprehend the essential nature of the emptiness of external phenomena, do not apprehend the essential nature of the emptiness of external and internal phenomena, do not apprehend the essential nature of the emptiness of emptiness, do not apprehend the essential nature of the emptiness of great extent, do not apprehend the essential nature of the emptiness of ultimate reality, do not apprehend the essential nature of the emptiness of conditioned phenomena, do not apprehend the essential nature of the emptiness of unconditioned phenomena, do not apprehend the essential nature of the emptiness of the unlimited, do not apprehend the essential nature of the emptiness of that which has neither beginning nor end, do not apprehend the essential nature of the emptiness of nonexclusion, do not apprehend the essential nature of the emptiness of inherent nature, do not apprehend the essential nature of the emptiness of all phenomena, do not apprehend the essential nature of the emptiness of intrinsic defining characteristics, do not apprehend the essential nature of the emptiness of that which cannot be apprehended, do not apprehend the essential nature of the emptiness of nonentities, do not apprehend the essential nature of the emptiness of essential nature, and do not apprehend the essential nature of the emptiness of an essential nature of nonentities; they do not apprehend the essential nature of the applications of mindfulness, do not apprehend the essential nature of the correct exertions, do not apprehend the essential nature of the supports for miraculous ability, do not apprehend the essential nature of the faculties, do not apprehend the essential nature of the powers, do not apprehend the essential nature of the branches of enlightenment, and do not apprehend the essential nature of the noble eightfold path; they do not apprehend the essential nature of the truths of the noble ones, do not apprehend the essential nature of the meditative concentrations, do not apprehend the essential nature of the immeasurable attitudes, do not apprehend the essential nature of the formless absorptions, do not apprehend the essential nature of the liberations, do not apprehend the essential nature of the serial steps of meditative absorption, do not apprehend the essential nature of the meditative stability of emptiness, do not apprehend the essential nature of the meditative stability of signlessness, do not apprehend the essential nature of the meditative stability of wishlessness, do not apprehend the essential nature of the extrasensory powers, do not apprehend the essential nature of the meditative stabilities, and do not apprehend the essential nature of the dhāraṇī gateways; they do not apprehend the essential nature of the powers of the tathāgatas, do not apprehend the essential nature of the fearlessnesses, do not apprehend the essential nature of the kinds of exact knowledge, do not apprehend the essential nature of great loving kindness, do not apprehend the essential nature of great compassion, and do not apprehend the essential nature of the distinct qualities of the buddhas; and they do not apprehend the essential nature of the fruit of having entered the stream, do not apprehend the essential nature of the fruit of once-returner, do not apprehend the essential nature of the fruit of non-returner, do not apprehend the essential nature of arhatship, do not apprehend the essential nature of individual enlightenment, do not apprehend the essential nature of the knowledge of the aspects of the path, and do not apprehend the essential nature of all-aspect omniscience.
“When they practice the perfection of wisdom, they realize that all phenomena have the essential nature of nonentity. When, realizing that in that manner, they practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities, they do not fixate on physical forms, feelings, perceptions, formative predispositions, or consciousness; or the eyes, the ears, the nose, the tongue, the body, or the mental faculty; or sights, sounds, odors, tastes, tangibles, or mental phenomena; or visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; or visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact; or feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, or feelings conditioned by corporeally compounded sensory contact, feelings conditioned by mentally compounded sensory contact; or the earth element, the water element, the fire element, the wind element, the space element, or the consciousness element; or ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, or aging and death; or 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; or 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; or 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; or the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the meditative stability of emptiness, the meditative stability of signlessness, the meditative stability of 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, the distinct qualities of the buddhas, the knowledge of the aspects of the path, or all-aspect omniscience; or on any phenomenon at all.
“When they practice the perfection of wisdom that is the essential nature of nonentity, they complete the path to enlightenment, which is to say, in this way they complete the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and 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, and 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, and 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, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; and the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. They acquire the thirty-two major marks of a great person and the eighty excellent minor signs.
“Those who abide on the path to enlightenment qualified by maturation1199 complete the perfection of generosity, complete the perfection of ethical discipline, complete the perfection of tolerance, complete the perfection of perseverance, complete the perfection of meditative concentration, and complete the perfection of wisdom; complete the emptiness of internal phenomena, complete the emptiness of external phenomena, complete the emptiness of external and internal phenomena, complete the emptiness of emptiness, complete the emptiness of great extent, complete the emptiness of ultimate reality, complete the emptiness of conditioned phenomena, complete the emptiness of unconditioned phenomena, complete the emptiness of the unlimited, complete the emptiness of that which has neither beginning nor end, complete the emptiness of nonexclusion, complete the emptiness of inherent nature, complete the emptiness of all phenomena, complete the emptiness of intrinsic defining characteristics, complete the emptiness of that which cannot be apprehended, complete the emptiness of nonentities, complete the emptiness of essential nature, and complete the emptiness of an essential nature of nonentities; complete the four applications of mindfulness, complete the four correct exertions, complete the four supports for miraculous ability, complete the five faculties, complete the five powers, complete the seven branches of enlightenment, and complete the noble eightfold path; complete the four truths of the noble ones, complete the four meditative concentrations, complete the four immeasurable attitudes, complete the four formless absorptions, complete the eight liberations, complete the nine serial steps of meditative absorption, and complete the liberations, and having completed the five extrasensory powers that derive from maturation, they help with generosity those beings who should be helped with generosity.
“They help with ethical discipline those who should be helped with ethical discipline. They help with tolerance those who should be helped with tolerance. They help with perseverance those who should be helped with perseverance. They help with meditative stability those who should be helped with meditative stability. They help with wisdom those who should be helped with wisdom. They help with liberation those who should be helped with liberation. They help with the knowledge and seeing of liberation those who should be helped with the knowledge and seeing of liberation. They secure in the fruit of having entered the stream those who should be established in the fruit of having entered the stream. They secure in the fruit of once-returner those who should be established in the fruit of once-returner. They secure in the fruit of non-returner those who should be established in the fruit of non-returner. They secure in arhatship those who should be established in arhatship. They secure in individual enlightenment those who should be established in individual enlightenment. And they secure in unsurpassed, perfect, complete enlightenment those who should be established in unsurpassed, perfect, complete enlightenment.
“Emanating miraculous performances through the many facets of their miraculous ability, they travel to world systems as numerous as the grains of sand of the River Gaṅgā. They materialize at will those world systems, numerous as the grains of sand of the River Gaṅgā, with precious materials, whatever precious materials they wish for. They travel from world system to world system fulfilling the aspirations of beings. Having seen those world systems, they take possession of the buddhafield that they wish for. Just like, to give an illustration, those resources and enjoyments of the gods in the Paranirmitavaśavartin realm, and those resources and enjoyments in other buddhafields, which do not need to be sought, as many as there are, they arise there. Through the perfection of generosity derived from maturation, the perfection of ethical discipline derived from maturation, the perfection of tolerance derived from maturation, the perfection of perseverance derived from maturation, the perfection of meditative concentration derived from maturation, and the perfection of wisdom derived from maturation, and through the extrasensory powers that derive from maturation and through the path to enlightenment that derives from maturation, they practice the knowledge of the aspects of the path, attain the completion of all the attributes, and subsequently attain all-aspect omniscience.
“If they have not grasped physical forms, have not grasped feelings, have not grasped perceptions, have not grasped formative predispositions, and have not grasped consciousness; have not grasped the eyes, have not grasped the ears, have not grasped the nose, have not grasped the tongue, have not grasped the body, and have not grasped the mental faculty; have not grasped sights, have not grasped sounds, have not grasped odors, have not grasped tastes, have not grasped tangibles, and have not grasped mental phenomena; have not grasped visual consciousness, have not grasped auditory consciousness, have not grasped olfactory consciousness, have not grasped gustatory consciousness, have not grasped tactile consciousness, and have not grasped mental consciousness; have not grasped visually compounded sensory contact, have not grasped aurally compounded sensory contact, have not grasped nasally compounded sensory contact, have not grasped lingually compounded sensory contact, have not grasped corporeally compounded sensory contact, and have not grasped mentally compounded sensory contact; have not grasped feelings conditioned by visually compounded sensory contact, have not grasped feelings conditioned by aurally compounded sensory contact, have not grasped feelings conditioned by nasally compounded sensory contact, have not grasped feelings conditioned by lingually compounded sensory contact, have not grasped feelings conditioned by corporeally compounded sensory contact, and have not grasped feelings conditioned by mentally compounded sensory contact; have not grasped the earth element, have not grasped the water element, have not grasped the fire element, have not grasped the wind element, have not grasped the space element, and have not grasped the consciousness element; have not grasped ignorance, have not grasped formative predispositions, have not grasped consciousness, have not grasped name and form, have not grasped the six sense fields, have not grasped sensory contact, have not grasped sensation, have not grasped craving, have not grasped grasping, have not grasped the rebirth process, have not grasped birth, and have not grasped aging and death; and similarly, if they have not grasped virtuous phenomena and have not grasped nonvirtuous phenomena, have not grasped mundane phenomena and have not grasped supramundane phenomena, have not grasped contaminated phenomena and have not grasped uncontaminated phenomena, and have not grasped conditioned phenomena and have not grasped unconditioned phenomena, then, in the same way, to that extent, when they fully awaken to unsurpassed, perfect, complete enlightenment, in that buddhafield they will not have grasped any of the resources and enjoyments.1200
“If you ask why, is because, by way of not apprehending anything, they have not grasped any phenomena, and they demonstrate the Dharma to beings so that they might not grasp.
“Subhūti, so it is, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning, that those bodhisattva great beings practicing the perfection of wisdom complete the perfection of wisdom. Subhūti, so it is, within all the attributes being signless, effortless, unapprehended, unoriginating, and unconditioning, that those bodhisattva great beings practicing the perfection of wisdom complete the perfection of generosity, complete the perfection of ethical discipline, complete the perfection of tolerance, complete the perfection of perseverance, complete the perfection of meditative concentration, and complete the perfection of wisdom; complete the emptiness of internal phenomena, complete the emptiness of external phenomena, complete the emptiness of external and internal phenomena, complete the emptiness of emptiness, complete the emptiness of great extent, complete the emptiness of ultimate reality, complete the emptiness of conditioned phenomena, complete the emptiness of unconditioned phenomena, complete the emptiness of the unlimited, complete the emptiness of that which has neither beginning nor end, complete the emptiness of nonexclusion, complete the emptiness of inherent nature, complete the emptiness of all phenomena, complete the emptiness of intrinsic defining characteristics, complete the emptiness of that which cannot be apprehended, complete the emptiness of nonentities, complete the emptiness of essential nature, and complete the emptiness of an essential nature of nonentities; complete the applications of mindfulness, complete the correct exertions, complete the supports for miraculous ability, complete the faculties, complete the powers, complete the branches of enlightenment, and complete the noble eightfold path; complete the truths of the noble ones, complete the meditative concentrations, complete the immeasurable attitudes, complete the formless absorptions, complete the liberations, complete the serial steps of meditative absorption, complete the emptiness, signlessness, and wishlessness gateways to liberation, complete the extrasensory powers, complete the meditative stabilities, and complete the dhāraṇī gateways; and complete the powers of the tathāgatas, complete the fearlessnesses, complete the kinds of exact knowledge, complete great loving kindness, complete great compassion, and complete the distinct qualities of the buddhas.”
This completes the sixty-first chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”