“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with the notion that the meditative stabilities 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 meditative stabilities 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 meditative stabilities 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 meditative stabilities 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 meditative stabilities 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 meditative stabilities 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 meditative stabilities 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 meditative stabilities 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 meditative stabilities 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 meditative stabilities 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 dhāraṇī gateways 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 dhāraṇī gateways 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 dhāraṇī gateways 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 dhāraṇī gateways 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 dhāraṇī gateways 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 dhāraṇī gateways 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 dhāraṇī gateways 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 dhāraṇī gateways 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 dhāraṇī gateways 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 dhāraṇī gateways 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 ten powers of the tathāgatas 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 ten powers of the tathāgatas 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 ten powers of the tathāgatas 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 ten powers of the tathāgatas 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 ten powers of the tathāgatas 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 ten powers of the tathāgatas 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 ten powers of the tathāgatas 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 ten powers of the tathāgatas 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 ten powers of the tathāgatas 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 ten powers of the tathāgatas 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 fearlessnesses 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 fearlessnesses 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 fearlessnesses 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 fearlessnesses 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 fearlessnesses 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 fearlessnesses 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 fearlessnesses 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 fearlessnesses 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 fearlessnesses 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 fearlessnesses 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 kinds of exact knowledge 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 kinds of exact knowledge 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 kinds of exact knowledge 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 kinds of exact knowledge 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 kinds of exact knowledge 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 kinds of exact knowledge 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 kinds of exact knowledge 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 kinds of exact knowledge 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 kinds of exact knowledge 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 kinds of exact knowledge 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 great compassion 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 great compassion 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 great compassion 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 great compassion 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 great compassion 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 great compassion 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 great compassion 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 great compassion 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 great compassion 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 great compassion 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 eighteen distinct qualities of the buddhas 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 eighteen distinct qualities of the buddhas 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 eighteen distinct qualities of the buddhas 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 eighteen distinct qualities of the buddhas 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 eighteen distinct qualities of the buddhas 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 eighteen distinct qualities of the buddhas 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 eighteen distinct qualities of the buddhas 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 eighteen distinct qualities of the buddhas 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 eighteen distinct qualities of the buddhas 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 eighteen distinct qualities of the buddhas are not void, they are engaging with a mental image.
“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage with the notion ‘I am practicing the perfection of wisdom,’ they are practicing with a referent. Those bodhisattva great beings are engaging with a mental image. Blessed Lord, if bodhisattva great beings engage with the notion ‘Those who practice in that manner are practicing the perfection of wisdom. They are cultivating the perfection of wisdom,’ they are also engaging with mental images. One should know those bodhisattva great beings lack skillful means.”
Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, how should one know that this is the bodhisattva great beings’ lack of skillful means?”
“Venerable Śāradvatīputra,” replied Subhūti, “if, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess physical forms,315 because of being intent on, perceiving, and possessing physical forms they engage in the conditioning of physical forms. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings, because of being intent on, perceiving, and possessing feelings they engage in the conditioning of feelings. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess perceptions, because of being intent on, perceiving, and possessing perceptions they engage in the conditioning of perceptions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess formative predispositions, because of being intent on, perceiving, and possessing formative predispositions they engage in the conditioning of formative predispositions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess consciousness, because of being intent on, perceiving, and possessing consciousness they engage in the conditioning of consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.
“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eyes, because of being intent on, perceiving, and possessing the eyes they engage in the conditioning of the eyes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the ears, because of being intent on, perceiving, and possessing the ears they engage in the conditioning of the ears. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the nose, because of being intent on, perceiving, and possessing the nose they engage in the conditioning of the nose. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the tongue, because of being intent on, perceiving, and possessing the tongue they engage in the conditioning of the tongue. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the body, because of being intent on, perceiving, and possessing the body they engage in the conditioning of the body. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the mental faculty, because of being intent on, perceiving, and possessing the mental faculty they engage in the conditioning of the mental faculty. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.
“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sights, because of being intent on, perceiving, and possessing sights they engage in the conditioning of sights. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sounds, because of being intent on, perceiving, and possessing sounds they engage in the conditioning of sounds. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess odors, because of being intent on, perceiving, and possessing odors they engage in the conditioning of odors. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess tastes, because of being intent on, perceiving, and possessing tastes they engage in the conditioning of tastes. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess tangibles, because of being intent on, perceiving, and possessing tangibles they engage in the conditioning of tangibles. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mental phenomena, because of being intent on, perceiving, and possessing phenomena they engage in the conditioning of mental phenomena. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.
“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess visual consciousness, because of being intent on, perceiving, and possessing visual consciousness they engage in the conditioning of visual consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess auditory consciousness, because of being intent on, perceiving, and possessing auditory consciousness they engage in the conditioning of auditory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess olfactory consciousness, because of being intent on, perceiving, and possessing olfactory consciousness they engage in the conditioning of olfactory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess gustatory consciousness, because of being intent on, perceiving, and possessing gustatory consciousness they engage in the conditioning of gustatory consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess tactile consciousness, because of being intent on, perceiving, and possessing tactile consciousness they engage in the conditioning of tactile consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mental consciousness, because of being intent on, perceiving, and possessing mental consciousness they engage in the conditioning of mental consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.
“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess visually compounded sensory contact, because of being intent on, perceiving, and possessing visually compounded sensory contact they engage in the conditioning of visually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess aurally compounded sensory contact, because of being intent on, perceiving, and possessing aurally compounded sensory contact they engage in the conditioning of aurally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess nasally compounded sensory contact, because of being intent on, perceiving, and possessing nasally compounded sensory contact they engage in the conditioning of nasally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess lingually compounded sensory contact, because of being intent on, perceiving, and possessing lingually compounded sensory contact they engage in the conditioning of lingually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess corporeally compounded sensory contact, because of being intent on, perceiving, and possessing corporeally compounded sensory contact they engage in the conditioning of corporeally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess mentally compounded sensory contact, because of being intent on, perceiving, and possessing mentally compounded sensory contact they engage in the conditioning of mentally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.
“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by visually compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by visually compounded sensory contact they engage in the conditioning of feelings conditioned by visually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by aurally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by aurally compounded sensory contact they engage in the conditioning of feelings conditioned by aurally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by nasally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by nasally compounded sensory contact they engage in the conditioning of feelings conditioned by nasally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by lingually compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by lingually compounded sensory contact they engage in the conditioning of feelings conditioned by lingually compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by corporeally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by corporeally compounded sensory contact they engage in the conditioning of feelings conditioned by corporeally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess feelings conditioned by mentally compounded sensory contact, because of being intent on, perceiving, and possessing feelings conditioned by mentally compounded sensory contact they engage in the conditioning of feelings conditioned by mentally compounded sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.
“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the earth element, because of being intent on, perceiving, and possessing the earth element they engage in the conditioning of the earth element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the water element, because of being intent on, perceiving, and possessing the water element they engage in the conditioning of the water element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the fire element, because of being intent on, perceiving, and possessing the fire element they engage in the conditioning of the fire element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the wind element, because of being intent on, perceiving, and possessing the wind element they engage in the conditioning of the wind element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the space element, because of being intent on, perceiving, and possessing the space element they engage in the conditioning of the space element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the consciousness element, because of being intent on, perceiving, and possessing the consciousness element they engage in the conditioning of the consciousness element. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.
“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess ignorance, because of being intent on, perceiving, and possessing ignorance they engage in the conditioning of ignorance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess formative predispositions, because of being intent on, perceiving, and possessing formative predispositions they engage in the conditioning of formative predispositions. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess consciousness, because of being intent on, perceiving, and possessing consciousness they engage in the conditioning of consciousness. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess name and form, because of being intent on, perceiving, and possessing name and form they engage in the conditioning of name and form. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the six sense fields, because of being intent on, perceiving, and possessing the six sense fields they engage in the conditioning of the six sense fields. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sensory contact, because of being intent on, perceiving, and possessing sensory contact they engage in the conditioning of sensory contact. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess sensation, because of being intent on, perceiving, and possessing sensation they engage in the conditioning of sensation. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess craving, because of being intent on, perceiving, and possessing craving they engage in the conditioning of craving. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess grasping, because of being intent on, perceiving, and possessing grasping they engage in the conditioning of grasping. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the rebirth process, because of being intent on, perceiving, and possessing the rebirth process they engage in the conditioning of the rebirth process. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess birth, because of being intent on, perceiving, and possessing birth they engage in the conditioning of birth. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess aging and death, because of being intent on, perceiving, and possessing aging and death they engage in the conditioning of aging and death. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.
“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of generosity, because of being intent on, perceiving, and possessing the perfection of generosity they engage in the conditioning of the perfection of generosity. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of ethical discipline, because of being intent on, perceiving, and possessing the perfection of ethical discipline they engage in the conditioning of the perfection of ethical discipline. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of tolerance, because of being intent on, perceiving, and possessing the perfection of tolerance they engage in the conditioning of the perfection of tolerance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of perseverance, because of being intent on, perceiving, and possessing the perfection of perseverance they engage in the conditioning of the perfection of perseverance. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of meditative concentration, because of being intent on, perceiving, and possessing the perfection of meditative concentration they engage in the conditioning of the perfection of meditative concentration. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the perfection of wisdom, because of being intent on, perceiving, and possessing the perfection of wisdom they engage in the conditioning of the perfection of wisdom. I say that they will not be released from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation; they will not be released from great suffering.