Chapter 6
The venerable Subhūti then said to the Blessed One, “Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with physical forms, they are engaging with mental images. If they engage with feelings, they are engaging with mental images. If they engage with perceptions, they are engaging with mental images. If they engage with formative predispositions, they are engaging with mental images. If they engage with consciousness, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that physical forms are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that feelings are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that perceptions are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that formative predispositions are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that consciousness is not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the eyes are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the ears are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the nose is not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the tongue is not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the body is not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the mental faculty is not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sights are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that sounds are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that odors are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tastes are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that tangibles are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that mental phenomena are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that visual consciousness is not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that auditory consciousness is not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is permanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is impermanent, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is happiness, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is suffering, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is self, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is nonself, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is not at peace, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is void, they are engaging with a mental image. Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that olfactory consciousness is not void, they are engaging with a mental image.