“If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the emptiness of internal phenomena, because of being intent on, perceiving, and possessing the emptiness of internal phenomena they engage in the conditioning of the emptiness of internal 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 the emptiness of external phenomena, because of being intent on, perceiving, and possessing the emptiness of external phenomena they engage in the conditioning of the emptiness of external 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 the emptiness of external and internal phenomena, because of being intent on, perceiving, and possessing the emptiness of external and internal phenomena they engage in the conditioning of the emptiness of external and internal 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 the emptiness of emptiness, because of being intent on, perceiving, and possessing the emptiness of emptiness they engage in the conditioning of the emptiness of emptiness. 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 emptiness of great extent, because of being intent on, perceiving, and possessing the emptiness of great extent they engage in the conditioning of the emptiness of great extent. 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 emptiness of ultimate reality, because of being intent on, perceiving, and possessing the emptiness of ultimate reality they engage in the conditioning of the emptiness of ultimate reality. 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 emptiness of conditioned phenomena, because of being intent on, perceiving, and possessing the emptiness of conditioned phenomena they engage in the conditioning of the emptiness of conditioned 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 the emptiness of unconditioned phenomena, because of being intent on, perceiving, and possessing the emptiness of unconditioned phenomena they engage in the conditioning of the emptiness of unconditioned 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 the emptiness of the unlimited, because of being intent on, perceiving, and possessing the emptiness of the unlimited they engage in the conditioning of the emptiness of the unlimited. 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 emptiness of that which has neither beginning nor end, because of being intent on, perceiving, and possessing the emptiness of that which has neither beginning nor end they engage in the conditioning of the emptiness of that which has neither beginning nor end. 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 emptiness of nonexclusion, because of being intent on, perceiving, and possessing the emptiness of nonexclusion they engage in the conditioning of the emptiness of nonexclusion. 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 emptiness of inherent nature, because of being intent on, perceiving, and possessing the emptiness of inherent nature they engage in the conditioning of the emptiness of inherent nature. 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 emptiness of all phenomena, because of being intent on, perceiving, and possessing the emptiness of all phenomena they engage in the conditioning of the emptiness of all 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 the emptiness of intrinsic defining characteristics, because of being intent on, perceiving, and possessing the emptiness of intrinsic defining characteristics they engage in the conditioning of the emptiness of intrinsic defining characteristics. 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 emptiness of that which cannot be apprehended, because of being intent on, perceiving, and possessing the emptiness of that which cannot be apprehended they engage in the conditioning of the emptiness of that which cannot be apprehended. 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 emptiness of nonentities, because of being intent on, perceiving, and possessing the emptiness of nonentities they engage in the conditioning of the emptiness of nonentities. 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 emptiness of essential nature, because of being intent on, perceiving, and possessing the emptiness of essential nature they engage in the conditioning of the emptiness of essential nature. 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 emptiness of an essential nature of nonentities, because of being intent on, perceiving, and possessing the emptiness of an essential nature of nonentities they engage in the conditioning of the emptiness of an essential nature of nonentities. 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 four applications of mindfulness, because of being intent on, perceiving, and possessing the applications of mindfulness they engage in the conditioning of the applications of mindfulness. 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 four correct exertions, because of being intent on, perceiving, and possessing the correct exertions they engage in the conditioning of the correct exertions. 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 four supports for miraculous ability, because of being intent on, perceiving, and possessing the supports for miraculous ability they engage in the conditioning of the supports for miraculous ability. 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 five faculties, because of being intent on, perceiving, and possessing the faculties they engage in the conditioning of the faculties. 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 five powers, because of being intent on, perceiving, and possessing the powers they engage in the conditioning of the powers. 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 seven branches of enlightenment, because of being intent on, perceiving, and possessing the branches of enlightenment they engage in the conditioning of the branches of enlightenment. 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 noble eightfold path, because of being intent on, perceiving, and possessing the noble eightfold path they engage in the conditioning of the noble eightfold path. 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 four truths of the noble ones, because of being intent on, perceiving, and possessing the truths of the noble ones they engage in the conditioning of the truths of the noble ones. 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 four meditative concentrations, because of being intent on, perceiving, and possessing the meditative concentrations they engage in the conditioning of the meditative concentrations. 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 four immeasurable attitudes, because of being intent on, perceiving, and possessing the immeasurable attitudes they engage in the conditioning of the immeasurable attitudes. 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 four formless absorptions, because of being intent on, perceiving, and possessing the formless absorptions they engage in the conditioning of the formless absorptions. 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 eight liberations, because of being intent on, perceiving, and possessing the liberations they engage in the conditioning of the liberations. 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 nine serial steps of meditative absorption, because of being intent on, perceiving, and possessing the serial steps of meditative absorption they engage in the conditioning of the serial steps of meditative absorption. 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 emptiness, signlessness, and wishlessness gateways to liberation, because of being intent on, perceiving, and possessing the emptiness, signlessness, and wishlessness gateways to liberation they engage in the conditioning of the emptiness, signlessness, and wishlessness gateways to liberation. 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 extrasensory powers, because of being intent on, perceiving, and possessing the extrasensory powers they engage in the conditioning of the extrasensory powers. 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 of flesh, because of being intent on, perceiving, and possessing the eyes of flesh they engage in the conditioning of the eyes of flesh. 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 eye of divine clairvoyance, because of being intent on, perceiving, and possessing the eye of divine clairvoyance they engage in the conditioning of the eye of divine clairvoyance. 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 eye of wisdom, because of being intent on, perceiving, and possessing the eye of wisdom they engage in the conditioning of the eye 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. If, when bodhisattva great beings practice the perfection of wisdom, they are intent on, perceive, and possess the eye of the Dharma, because of being intent on, perceiving, and possessing the eye of the Dharma they engage in the conditioning of the eye of the Dharma. 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 eye of the buddhas, because of being intent on, perceiving, and possessing the eye of the buddhas they engage in the conditioning of the eye of the buddhas. 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 meditative stabilities, because of being intent on, perceiving, and possessing the meditative stabilities they engage in the conditioning of the meditative stabilities. 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 dhāraṇī gateways, because of being intent on, perceiving, and possessing the dhāraṇī gateways they engage in the conditioning of the dhāraṇī gateways. 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 ten powers of the tathāgatas, because of being intent on, perceiving, and possessing the ten powers of the tathāgatas they engage in the conditioning of the powers of the tathāgatas. 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 four fearlessnesses, because of being intent on, perceiving, and possessing the fearlessnesses they engage in the conditioning of the fearlessnesses. 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 four kinds of exact knowledge, because of being intent on, perceiving, and possessing the kinds of exact knowledge they engage in the conditioning of the kinds of exact knowledge. 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 great compassion, because of being intent on, perceiving, and possessing great compassion they engage in the conditioning of great compassion. 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 eighteen distinct qualities of the buddhas, because of being intent on, perceiving, and possessing the eighteen distinct qualities of the buddhas they engage in the conditioning of the distinct qualities of the buddhas. 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.
“Venerable Śāradvatīputra, if bodhisattva great beings lack the good fortune to actualize316 even the level of the śrāvakas, or the level of the pratyekabuddhas, how could they possibly fully awaken in unsurpassed, perfect, complete enlightenment? That would be impossible. Venerable Śāradvatīputra, if bodhisattvas practice the perfection of wisdom in that manner, one should know them to be without skillful means.”
“Venerable Subhūti, how do you know when bodhisattva great beings practicing the perfection of wisdom do possess skillful means?”
“Venerable Śāradvatīputra,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom they do not engage with physical forms. They do not engage with mental images of physical forms.317 They do not engage with the notion that physical forms are permanent, do not engage with the notion that physical forms are impermanent, do not engage with the notion that physical forms are happiness, do not engage with the notion that physical forms are suffering, do not engage with the notion that physical forms are self, do not engage with the notion that physical forms are nonself, do not engage with the notion that physical forms are at peace, do not engage with the notion that physical forms are not at peace, do not engage with the notion that physical forms are empty, do not engage with the notion that physical forms are not empty, do not engage with the notion that physical forms have a sign, do not engage with the notion that physical forms are signless, do not engage with the notion that physical forms are with wishes, do not engage with the notion that physical forms are wishless, do not engage with the notion that physical forms are void, and do not engage with the notion that physical forms are not void. They do not engage with feelings. They do not engage with mental images of feelings. They do not engage with the notion that feelings are permanent, do not engage with the notion that feelings are impermanent, do not engage with the notion that feelings are happiness, do not engage with the notion that feelings are suffering, do not engage with the notion that feelings are self, do not engage with the notion that feelings are nonself, do not engage with the notion that feelings are at peace, do not engage with the notion that feelings are not at peace, do not engage with the notion that feelings are empty, do not engage with the notion that feelings are not empty, do not engage with the notion that feelings have a sign, do not engage with the notion that feelings are signless, do not engage with the notion that feelings are with wishes, do not engage with the notion that feelings are wishless, do not engage with the notion that feelings are void, and do not engage with the notion that feelings are not void. They do not engage with perceptions. They do not engage with mental images of perceptions. They do not engage with the notion that perceptions are permanent, do not engage with the notion that perceptions are impermanent, do not engage with the notion that perceptions are happiness, do not engage with the notion that perceptions are suffering, do not engage with the notion that perceptions are self, do not engage with the notion that perceptions are nonself, do not engage with the notion that perceptions are at peace, do not engage with the notion that perceptions are not at peace, do not engage with the notion that perceptions are empty, do not engage with the notion that perceptions are not empty, do not engage with the notion that perceptions have a sign, do not engage with the notion that perceptions are signless, do not engage with the notion that perceptions are with wishes, do not engage with the notion that perceptions are wishless, do not engage with the notion that perceptions are void, and do not engage with the notion that perceptions are not void. They do not engage with formative predispositions. They do not engage with mental images of formative predispositions. They do not engage with the notion that formative predispositions are permanent, do not engage with the notion that formative predispositions are impermanent, do not engage with the notion that formative predispositions are happiness, do not engage with the notion that formative predispositions are suffering, do not engage with the notion that formative predispositions are self, do not engage with the notion that formative predispositions are nonself, do not engage with the notion that formative predispositions are at peace, do not engage with the notion that formative predispositions are not at peace, do not engage with the notion that formative predispositions are empty, do not engage with the notion that formative predispositions are not empty, do not engage with the notion that formative predispositions have a sign, do not engage with the notion that formative predispositions are signless, do not engage with the notion that formative predispositions are with wishes, do not engage with the notion that formative predispositions are wishless, do not engage with the notion that formative predispositions are void, and do not engage with the notion that formative predispositions are not void. They do not engage with consciousness. They do not engage with mental images of consciousness. They do not engage with the notion that consciousness is permanent, do not engage with the notion that consciousness is impermanent, do not engage with the notion that consciousness is happiness, do not engage with the notion that consciousness is suffering, do not engage with the notion that consciousness is self, do not engage with the notion that consciousness is nonself, do not engage with the notion that consciousness is at peace, do not engage with the notion that consciousness is not at peace, do not engage with the notion that consciousness is empty, do not engage with the notion that consciousness is not empty, do not engage with the notion that consciousness has a sign, do not engage with the notion that consciousness is signless, do not engage with the notion that consciousness is with wishes, do not engage with the notion that consciousness is wishless, do not engage with the notion that consciousness is void, and do not engage with the notion that consciousness is not void.
“They do not engage with the eyes. They do not engage with a mental image of the eyes. They do not engage with the notion that the eyes are permanent, do not engage with the notion that the eyes are impermanent, do not engage with the notion that the eyes are happiness, do not engage with the notion that the eyes are suffering, do not engage with the notion that the eyes are self, do not engage with the notion that the eyes are nonself, do not engage with the notion that the eyes are at peace, do not engage with the notion that the eyes are not at peace, do not engage with the notion that the eyes are empty, do not engage with the notion that the eyes are not empty, do not engage with the notion that the eyes have a sign, do not engage with the notion that the eyes are signless, do not engage with the notion that the eyes are with wishes, do not engage with the notion that the eyes are wishless, do not engage with the notion that the eyes are void, and do not engage with the notion that the eyes are not void. They do not engage with the ears. They do not engage with a mental image of the ears. They do not engage with the notion that the ears are permanent, do not engage with the notion that the ears are impermanent, do not engage with the notion that the ears are happiness, do not engage with the notion that the ears are suffering, do not engage with the notion that the ears are self, do not engage with the notion that the ears are nonself, do not engage with the notion that the ears are at peace, do not engage with the notion that the ears are not at peace, do not engage with the notion that the ears are empty, do not engage with the notion that the ears are not empty, do not engage with the notion that the ears have a sign, do not engage with the notion that the ears are signless, do not engage with the notion that the ears are with wishes, do not engage with the notion that the ears are wishless, do not engage with the notion that the ears are void, and do not engage with the notion that the ears are not void. They do not engage with the nose. They do not engage with a mental image of the nose. They do not engage with the notion that the nose is permanent, do not engage with the notion that the nose is impermanent, do not engage with the notion that the nose is happiness, do not engage with the notion that the nose is suffering, do not engage with the notion that the nose is self, do not engage with the notion that the nose is nonself, do not engage with the notion that the nose is at peace, do not engage with the notion that the nose is not at peace, do not engage with the notion that the nose is empty, do not engage with the notion that the nose is not empty, do not engage with the notion that the nose has a sign, do not engage with the notion that the nose is signless, do not engage with the notion that the nose is with wishes, do not engage with the notion that the nose is wishless, do not engage with the notion that the nose is void, and do not engage with the notion that the nose is not void. They do not engage with the tongue. They do not engage with a mental image of the tongue. They do not engage with the notion that the tongue is permanent, do not engage with the notion that the tongue is impermanent, do not engage with the notion that the tongue is happiness, do not engage with the notion that the tongue is suffering, do not engage with the notion that the tongue is self, do not engage with the notion that the tongue is nonself, do not engage with the notion that the tongue is at peace, do not engage with the notion that the tongue is not at peace, do not engage with the notion that the tongue is empty, do not engage with the notion that the tongue is not empty, do not engage with the notion that the tongue has a sign, do not engage with the notion that the tongue is signless, do not engage with the notion that the tongue is with wishes, do not engage with the notion that the tongue is wishless, do not engage with the notion that the tongue is void, and do not engage with the notion that the tongue is not void. They do not engage with the body. They do not engage with a mental image of the body. They do not engage with the notion that the body is permanent, do not engage with the notion that the body is impermanent, do not engage with the notion that the body is happiness, do not engage with the notion that the body is suffering, do not engage with the notion that the body is self, do not engage with the notion that the body is nonself, do not engage with the notion that the body is at peace, do not engage with the notion that the body is not at peace, do not engage with the notion that the body is empty, do not engage with the notion that the body is not empty, do not engage with the notion that the body has a sign, do not engage with the notion that the body is signless, do not engage with the notion that the body is with wishes, do not engage with the notion that the body is wishless, do not engage with the notion that the body is void, and do not engage with the notion that the body is not void. They do not engage with the mental faculty. They do not engage with a mental image of the mental faculty. They do not engage with the notion that the mental faculty is permanent, do not engage with the notion that the mental faculty is impermanent, do not engage with the notion that the mental faculty is happiness, do not engage with the notion that the mental faculty is suffering, do not engage with the notion that the mental faculty is self, do not engage with the notion that the mental faculty is nonself, do not engage with the notion that the mental faculty is at peace, do not engage with the notion that the mental faculty is not at peace, do not engage with the notion that the mental faculty is empty, do not engage with the notion that the mental faculty is not empty, do not engage with the notion that the mental faculty has a sign, do not engage with the notion that the mental faculty is signless, do not engage with the notion that the mental faculty is with wishes, do not engage with the notion that the mental faculty is wishless, do not engage with the notion that the mental faculty is void, and do not engage with the notion that the mental faculty is not void.
“They do not engage with sights. They do not engage with mental images of sights. They do not engage with the notion that sights are permanent, do not engage with the notion that sights are impermanent, do not engage with the notion that sights are happiness, do not engage with the notion that sights are suffering, do not engage with the notion that sights are self, do not engage with the notion that sights are nonself, do not engage with the notion that sights are at peace, do not engage with the notion that sights are not at peace, do not engage with the notion that sights are empty, do not engage with the notion that sights are not empty, do not engage with the notion that sights have a sign, do not engage with the notion that sights are signless, do not engage with the notion that sights are with wishes, do not engage with the notion that sights are wishless, do not engage with the notion that sights are void, and do not engage with the notion that sights are not void. They do not engage with sounds. They do not engage with mental images of sounds. They do not engage with the notion that sounds are permanent, do not engage with the notion that sounds are impermanent, do not engage with the notion that sounds are happiness, do not engage with the notion that sounds are suffering, do not engage with the notion that sounds are self, do not engage with the notion that sounds are nonself, do not engage with the notion that sounds are at peace, do not engage with the notion that sounds are not at peace, do not engage with the notion that sounds are empty, do not engage with the notion that sounds are not empty, do not engage with the notion that sounds have a sign, do not engage with the notion that sounds are signless, do not engage with the notion that sounds are with wishes, do not engage with the notion that sounds are wishless, do not engage with the notion that sounds are void, and do not engage with the notion that sounds are not void. They do not engage with odors. They do not engage with mental images of odors. They do not engage with the notion that odors are permanent, do not engage with the notion that odors are impermanent, do not engage with the notion that odors are happiness, do not engage with the notion that odors are suffering, do not engage with the notion that odors are self, do not engage with the notion that odors are nonself, do not engage with the notion that odors are at peace, do not engage with the notion that odors are not at peace, do not engage with the notion that odors are empty, do not engage with the notion that odors are not empty, do not engage with the notion that odors have a sign, do not engage with the notion that odors are signless, do not engage with the notion that odors are with wishes, do not engage with the notion that odors are wishless, do not engage with the notion that odors are void, and do not engage with the notion that odors are not void. They do not engage with tastes. They do not engage with mental images of tastes. They do not engage with the notion that tastes are permanent, do not engage with the notion that tastes are impermanent, do not engage with the notion that tastes are happiness, do not engage with the notion that tastes are suffering, do not engage with the notion that tastes are self, do not engage with the notion that tastes are nonself, do not engage with the notion that tastes are at peace, do not engage with the notion that tastes are not at peace, do not engage with the notion that tastes are empty, do not engage with the notion that tastes are not empty, do not engage with the notion that tastes have a sign, do not engage with the notion that tastes are signless, do not engage with the notion that tastes are with wishes, do not engage with the notion that tastes are wishless, do not engage with the notion that tastes are void, and do not engage with the notion that tastes are not void. They do not engage with tangibles. They do not engage with mental images of tangibles. They do not engage with the notion that tangibles are permanent, do not engage with the notion that tangibles are impermanent, do not engage with the notion that tangibles are happiness, do not engage with the notion that tangibles are suffering, do not engage with the notion that tangibles are self, do not engage with the notion that tangibles are nonself, do not engage with the notion that tangibles are at peace, do not engage with the notion that tangibles are not at peace, do not engage with the notion that tangibles are empty, do not engage with the notion that tangibles are not empty, do not engage with the notion that tangibles have a sign, do not engage with the notion that tangibles are signless, do not engage with the notion that tangibles are with wishes, do not engage with the notion that tangibles are wishless, do not engage with the notion that tangibles are void, and do not engage with the notion that tangibles are not void. They do not engage with mental phenomena. They do not engage with mental images of mental phenomena. They do not engage with the notion that mental phenomena are permanent, do not engage with the notion that mental phenomena are impermanent, do not engage with the notion that mental phenomena are happiness, do not engage with the notion that mental phenomena are suffering, do not engage with the notion that mental phenomena are self, do not engage with the notion that mental phenomena are nonself, do not engage with the notion that mental phenomena are at peace, do not engage with the notion that mental phenomena are not at peace, do not engage with the notion that mental phenomena are empty, do not engage with the notion that mental phenomena are not empty, do not engage with the notion that mental phenomena have a sign, do not engage with the notion that mental phenomena are signless, do not engage with the notion that mental phenomena are with wishes, do not engage with the notion that mental phenomena are wishless, do not engage with the notion that mental phenomena are void, and do not engage with the notion that mental phenomena are not void.
“They do not engage with the sensory element of the eyes.318 They do not engage with a mental image of the sensory element of the eyes. They do not engage with the notion that the sensory element of the eyes is permanent, do not engage with the notion that the sensory element of the eyes is impermanent, do not engage with the notion that the sensory element of the eyes is happiness, do not engage with the notion that the sensory element of the eyes is suffering, do not engage with the notion that the sensory element of the eyes is self, do not engage with the notion that the sensory element of the eyes is nonself, do not engage with the notion that the sensory element of the eyes is at peace, do not engage with the notion that the sensory element of the eyes is not at peace, do not engage with the notion that the sensory element of the eyes is empty, do not engage with the notion that the sensory element of the eyes is not empty, do not engage with the notion that the sensory element of the eyes has a sign, do not engage with the notion that the sensory element of the eyes is signless, do not engage with the notion that the sensory element of the eyes is with wishes, do not engage with the notion that the sensory element of the eyes is wishless, do not engage with the notion that the sensory element of the eyes is void, and do not engage with the notion that the sensory element of the eyes is not void. They do not engage with the sensory element of sights. They do not engage with a mental image of the sensory element of sights. They do not engage with the notion that the sensory element of sights is permanent, do not engage with the notion that the sensory element of sights is impermanent, do not engage with the notion that the sensory element of sights is happiness, do not engage with the notion that the sensory element of sights is suffering, do not engage with the notion that the sensory element of sights is self, do not engage with the notion that the sensory element of sights is nonself, do not engage with the notion that the sensory element of sights is at peace, do not engage with the notion that the sensory element of sights is not at peace, do not engage with the notion that the sensory element of sights is empty, do not engage with the notion that the sensory element of sights is not empty, do not engage with the notion that the sensory element of sights has a sign, do not engage with the notion that the sensory element of sights is signless, do not engage with the notion that the sensory element of sights is with wishes, do not engage with the notion that the sensory element of sights is wishless, do not engage with the notion that the sensory element of sights is void, and do not engage with the notion that the sensory element of sights is not void. They do not engage with the sensory element of visual consciousness. They do not engage with a mental image of the sensory element of visual consciousness. They do not engage with the notion that the sensory element of visual consciousness is permanent, do not engage with the notion that the sensory element of visual consciousness is impermanent, do not engage with the notion that the sensory element of visual consciousness is happiness, do not engage with the notion that the sensory element of visual consciousness is suffering, do not engage with the notion that the sensory element of visual consciousness is self, do not engage with the notion that the sensory element of visual consciousness is nonself, do not engage with the notion that the sensory element of visual consciousness is at peace, do not engage with the notion that the sensory element of visual consciousness is not at peace, do not engage with the notion that the sensory element of visual consciousness is empty, do not engage with the notion that the sensory element of visual consciousness is not empty, do not engage with the notion that the sensory element of visual consciousness has a sign, do not engage with the notion that the sensory element of visual consciousness is signless, do not engage with the notion that the sensory element of visual consciousness is with wishes, do not engage with the notion that the sensory element of visual consciousness is wishless, do not engage with the notion that the sensory element of visual consciousness is void, and do not engage with the notion that the sensory element of visual consciousness is not void.
“They do not engage with the sensory element of the ears. They do not engage with a mental image of the sensory element of the ears. They do not engage with the notion that the sensory element of the ears is permanent, do not engage with the notion that the sensory element of the ears is impermanent, do not engage with the notion that the sensory element of the ears is happiness, do not engage with the notion that the sensory element of the ears is suffering, do not engage with the notion that the sensory element of the ears is self, do not engage with the notion that the sensory element of the ears is nonself, do not engage with the notion that the sensory element of the ears is at peace, do not engage with the notion that the sensory element of the ears is not at peace, do not engage with the notion that the sensory element of the ears is empty, do not engage with the notion that the sensory element of the ears is not empty, do not engage with the notion that the sensory element of the ears has a sign, do not engage with the notion that the sensory element of the ears is signless, do not engage with the notion that the sensory element of the ears is with wishes, do not engage with the notion that the sensory element of the ears is wishless, do not engage with the notion that the sensory element of the ears is void, and do not engage with the notion that the sensory element of the ears is not void. They do not engage with the sensory element of sounds. They do not engage with a mental image of the sensory element of sounds. They do not engage with the notion that the sensory element of sounds is permanent, do not engage with the notion that the sensory element of sounds is impermanent, do not engage with the notion that the sensory element of sounds is happiness, do not engage with the notion that the sensory element of sounds is suffering, do not engage with the notion that the sensory element of sounds is self, do not engage with the notion that the sensory element of sounds is nonself, do not engage with the notion that the sensory element of sounds is at peace, do not engage with the notion that the sensory element of sounds is not at peace, do not engage with the notion that the sensory element of sounds is empty, do not engage with the notion that the sensory element of sounds is not empty, do not engage with the notion that the sensory element of sounds has a sign, do not engage with the notion that the sensory element of sounds is signless, do not engage with the notion that the sensory element of sounds is with wishes, do not engage with the notion that the sensory element of sounds is wishless, do not engage with the notion that the sensory element of sounds is void, and do not engage with the notion that the sensory element of sounds is not void. They do not engage with the sensory element of auditory consciousness. They do not engage with a mental image of the sensory element of auditory consciousness. They do not engage with the notion that the sensory element of auditory consciousness is permanent, do not engage with the notion that the sensory element of auditory consciousness is impermanent, do not engage with the notion that the sensory element of auditory consciousness is happiness, do not engage with the notion that the sensory element of auditory consciousness is suffering, do not engage with the notion that the sensory element of auditory consciousness is self, do not engage with the notion that the sensory element of auditory consciousness is nonself, do not engage with the notion that the sensory element of auditory consciousness is at peace, do not engage with the notion that the sensory element of auditory consciousness is not at peace, do not engage with the notion that the sensory element of auditory consciousness is empty, do not engage with the notion that the sensory element of auditory consciousness is not empty, do not engage with the notion that the sensory element of auditory consciousness has a sign, do not engage with the notion that the sensory element of auditory consciousness is signless, do not engage with the notion that the sensory element of auditory consciousness is with wishes, do not engage with the notion that the sensory element of auditory consciousness is wishless, do not engage with the notion that the sensory element of auditory consciousness is void, and do not engage with the notion that the sensory element of auditory consciousness is not void.
“They do not engage with the sensory element of the nose. They do not engage with a mental image of the sensory element of the nose. They do not engage with the notion that the sensory element of the nose is permanent, do not engage with the notion that the sensory element of the nose is impermanent, do not engage with the notion that the sensory element of the nose is happiness, do not engage with the notion that the sensory element of the nose is suffering, do not engage with the notion that the sensory element of the nose is self, do not engage with the notion that the sensory element of the nose is nonself, do not engage with the notion that the sensory element of the nose is at peace, do not engage with the notion that the sensory element of the nose is not at peace, do not engage with the notion that the sensory element of the nose is empty, do not engage with the notion that the sensory element of the nose is not empty, do not engage with the notion that the sensory element of the nose has a sign, do not engage with the notion that the sensory element of the nose is signless, do not engage with the notion that the sensory element of the nose is with wishes, do not engage with the notion that the sensory element of the nose is wishless, do not engage with the notion that the sensory element of the nose is void, and do not engage with the notion that the sensory element of the nose is not void. They do not engage with the sensory element of odors. They do not engage with a mental image of the sensory element of odors. They do not engage with the notion that the sensory element of odors is permanent, do not engage with the notion that the sensory element of odors is impermanent, do not engage with the notion that the sensory element of odors is happiness, do not engage with the notion that the sensory element of odors is suffering, do not engage with the notion that the sensory element of odors is self, do not engage with the notion that the sensory element of odors is nonself, do not engage with the notion that the sensory element of odors is at peace, do not engage with the notion that the sensory element of odors is not at peace, do not engage with the notion that the sensory element of odors is empty, do not engage with the notion that the sensory element of odors is not empty, do not engage with the notion that the sensory element of odors has a sign, do not engage with the notion that the sensory element of odors is signless, do not engage with the notion that the sensory element of odors is with wishes, do not engage with the notion that the sensory element of odors is wishless, do not engage with the notion that the sensory element of odors is void, and do not engage with the notion that the sensory element of odors is not void. They do not engage with the sensory element of olfactory consciousness. They do not engage with a mental image of the sensory element of olfactory consciousness. They do not engage with the notion that the sensory element of olfactory consciousness is permanent, do not engage with the notion that the sensory element of olfactory consciousness is impermanent, do not engage with the notion that the sensory element of olfactory consciousness is happiness, do not engage with the notion that the sensory element of olfactory consciousness is suffering, do not engage with the notion that the sensory element of olfactory consciousness is self, do not engage with the notion that the sensory element of olfactory consciousness is nonself, do not engage with the notion that the sensory element of olfactory consciousness is at peace, do not engage with the notion that the sensory element of olfactory consciousness is not at peace, do not engage with the notion that the sensory element of olfactory consciousness is empty, do not engage with the notion that the sensory element of olfactory consciousness is not empty, do not engage with the notion that the sensory element of olfactory consciousness has a sign, do not engage with the notion that the sensory element of olfactory consciousness is signless, do not engage with the notion that the sensory element of olfactory consciousness is with wishes, do not engage with the notion that the sensory element of olfactory consciousness is wishless, do not engage with the notion that the sensory element of olfactory consciousness is void, and do not engage with the notion that the sensory element of olfactory consciousness is not void.