“Blessed Lord, ignorance is not one thing and illusions another. Ignorance is itself illusion, and illusion itself is ignorance. Blessed Lord, formative predispositions are not one thing and illusions another. Formative predispositions are themselves illusion, and illusion itself is formative predispositions. Blessed Lord, consciousness is not one thing and illusions another. Consciousness is itself illusion, and illusion itself is consciousness. Blessed Lord, name and form are not one thing and illusions another. Name and form are themselves illusion, and illusion itself is name and form. Blessed Lord, the six sense fields are not one thing and illusions another. The six sense fields are themselves illusion, and illusion itself is the six sense fields. Blessed Lord, sensory contact is not one thing and illusions another. Sensory contact is itself illusion, and illusion itself is sensory contact. Blessed Lord, sensation is not one thing and illusions another. Sensation is itself illusion, and illusion itself is sensation. Blessed Lord, craving is not one thing and illusions another. Craving is itself illusion, and illusion itself is craving. Blessed Lord, grasping is not one thing and illusions another. Grasping is itself illusion, and illusion itself is grasping. Blessed Lord, the rebirth process is not one thing and illusions another. The rebirth process is itself illusion, and illusion itself is the rebirth process. Blessed Lord, birth is not one thing and illusions another. Birth is itself illusion, and illusion itself is birth. Blessed Lord, aging and death are not one thing and illusions another. Aging and death are themselves illusion, and illusion itself is aging and death.
“Blessed Lord, the perfection of generosity is not one thing and illusions another. The perfection of generosity is itself illusion, and illusion itself is the perfection of generosity. Blessed Lord, the perfection of ethical discipline is not one thing and illusions another. The perfection of ethical discipline is itself illusion, and illusion itself is the perfection of ethical discipline. Blessed Lord, the perfection of tolerance is not one thing and illusions another. The perfection of tolerance is itself illusion, and illusion itself is the perfection of tolerance. Blessed Lord, the perfection of perseverance is not one thing and illusions another. The perfection of perseverance is itself illusion, and illusion itself is the perfection of perseverance. Blessed Lord, the perfection of meditative concentration is not one thing and illusions another. The perfection of meditative concentration is itself illusion, and illusion itself is the perfection of meditative concentration. Blessed Lord, the perfection of wisdom is not one thing and illusions another. The perfection of wisdom is itself illusion, and illusion itself is the perfection of wisdom.
“Blessed Lord, the emptiness of internal phenomena is not one thing and illusions another. The emptiness of internal phenomena is itself illusion, and illusion itself is the emptiness of internal phenomena. Blessed Lord, the emptiness of external phenomena is not one thing and illusions another. The emptiness of external phenomena is itself illusion, and illusion itself is the emptiness of external phenomena. Blessed Lord, the emptiness of external and internal phenomena is not one thing and illusions another. The emptiness of external and internal phenomena is itself illusion, and illusion itself is the emptiness of external and internal phenomena. Blessed Lord, the emptiness of emptiness is not one thing and illusions another. The emptiness of emptiness is itself illusion, and illusion itself is the emptiness of emptiness. Blessed Lord, the emptiness of great extent is not one thing and illusions another. The emptiness of great extent is itself illusion, and illusion itself is the emptiness of great extent. Blessed Lord, the emptiness of ultimate reality is not one thing and illusions another. The emptiness of ultimate reality is itself illusion, and illusion itself is the emptiness of ultimate reality. Blessed Lord, the emptiness of conditioned phenomena is not one thing and illusions another. The emptiness of conditioned phenomena is itself illusion, and illusion itself is the emptiness of conditioned phenomena. Blessed Lord, the emptiness of unconditioned phenomena is not one thing and illusions another. The emptiness of unconditioned phenomena is itself illusion, and illusion itself is the emptiness of unconditioned phenomena. Blessed Lord, the emptiness of the unlimited is not one thing and illusions another. The emptiness of the unlimited is itself illusion, and illusion itself is the emptiness of the unlimited. Blessed Lord, the emptiness of that which has neither beginning nor end is not one thing and illusions another. The emptiness of that which has neither beginning nor end is itself illusion, and illusion itself is the emptiness of that which has neither beginning nor end. Blessed Lord, the emptiness of nonexclusion is not one thing and illusions another. The emptiness of nonexclusion is itself illusion, and illusion itself is the emptiness of nonexclusion. Blessed Lord, the emptiness of inherent nature is not one thing and illusions another. The emptiness of inherent nature is itself illusion, and illusion itself is the emptiness of inherent nature. Blessed Lord, the emptiness of all phenomena is not one thing and illusions another. The emptiness of all phenomena is itself illusion, and illusion itself is the emptiness of all phenomena. Blessed Lord, the emptiness of intrinsic defining characteristics is not one thing and illusions another. The emptiness of intrinsic defining characteristics is itself illusion, and illusion itself is the emptiness of intrinsic defining characteristics. Blessed Lord, the emptiness of that which cannot be apprehended is not one thing and illusions another. The emptiness of that which cannot be apprehended is itself illusion, and illusion itself is the emptiness of that which cannot be apprehended. Blessed Lord, the emptiness of nonentities is not one thing and illusions another. The emptiness of nonentities is itself illusion, and illusion itself is the emptiness of nonentities. Blessed Lord, the emptiness of essential nature is not one thing and illusions another. The emptiness of essential nature is itself illusion, and illusion itself is the emptiness of essential nature. Blessed Lord, the emptiness of an essential nature of nonentities is not one thing and illusions another. The emptiness of an essential nature of nonentities is itself illusion, and illusion itself is the emptiness of an essential nature of nonentities.
“Blessed Lord, the applications of mindfulness are not one thing and illusions another. The applications of mindfulness are themselves illusion, and illusion itself is the applications of mindfulness. Blessed Lord, the correct exertions are not one thing and illusions another. The correct exertions are themselves illusion, and illusion itself is the correct exertions. Blessed Lord, the supports for miraculous ability are not one thing and illusions another. The supports for miraculous ability are themselves illusion, and illusion itself is the supports for miraculous ability. Blessed Lord, the faculties are not one thing and illusions another. The faculties are themselves illusion, and illusion itself is the faculties. Blessed Lord, the powers are not one thing and illusions another. The powers are themselves illusion, and illusion itself is the powers. Blessed Lord, the branches of enlightenment are not one thing and illusions another. The branches of enlightenment are themselves illusion, and illusion itself is the branches of enlightenment. Blessed Lord, the noble eightfold path is not one thing and illusions another. The noble eightfold path is itself illusion, and illusion itself is the noble eightfold path.
“Blessed Lord, the truths of the noble ones are not one thing and illusions another. The truths of the noble ones are themselves illusion, and illusion itself is the truths of the noble ones. Blessed Lord, the meditative concentrations are not one thing and illusions another. The meditative concentrations are themselves illusion, and illusion itself is the meditative concentrations. Blessed Lord, the immeasurable attitudes are not one thing and illusions another. The immeasurable attitudes are themselves illusion, and illusion itself is the immeasurable attitudes. Blessed Lord, the formless absorptions are not one thing and illusions another. The formless absorptions are themselves illusion, and illusion itself is the formless absorptions. Blessed Lord, the eight liberations are not one thing and illusions another. The liberations are themselves illusion, and illusion itself is the liberations. Blessed Lord, the serial steps of meditative absorption are not one thing and illusions another. The serial steps of meditative absorption are themselves illusion, and illusion itself is the serial steps of meditative absorption. Blessed Lord, the emptiness, signlessness, and wishlessness gateways to liberation are not one thing and illusions another. The emptiness, signlessness, and wishlessness gateways to liberation are themselves an illusion, and illusion itself is the emptiness, signlessness, and wishlessness gateways to liberation. Blessed Lord, the extrasensory powers are not one thing and illusions another. The extrasensory powers are themselves illusion, and illusion itself is the extrasensory powers. Blessed Lord, the meditative stabilities are not one thing and illusions another. The meditative stabilities are themselves illusion, and illusion itself is the meditative stabilities. Blessed Lord, the dhāraṇī gateways are not one thing and illusions another. The dhāraṇī gateways are themselves illusion, and illusion itself is the dhāraṇī gateways. Blessed Lord, the powers of the tathāgatas are not one thing and illusions another. the powers of the tathāgatas are themselves illusion, and illusion itself is the powers of the tathāgatas. Blessed Lord, the fearlessnesses are not one thing and illusions another. The fearlessnesses are themselves illusion, and illusion itself is the fearlessnesses. Blessed Lord, the kinds of exact knowledge are not one thing and illusions another. The kinds of exact knowledge are themselves illusion, and illusion itself is the kinds of exact knowledge. Blessed Lord, great loving kindness is not one thing and illusions another. Great loving kindness is itself illusion, and illusion itself is great loving kindness. Blessed Lord, great compassion is not one thing and illusions another. Great compassion is itself illusion, and illusion itself is great compassion. Blessed Lord, the distinct qualities of the buddhas are not one thing and illusions another. The distinct qualities of the buddhas are themselves illusion, and illusion itself is the distinct qualities of the buddhas.
“Blessed Lord, the fruit of having entered the stream is not one thing and illusions another. The fruit of having entered the stream is itself illusion, and illusion itself is the fruit of having entered the stream. Blessed Lord, the fruit of once-returner is not one thing and illusions another. The fruit of once-returner is itself illusion, and illusion itself is the fruit of once-returner. Blessed Lord, the fruit of non-returner is not one thing and illusions another. The fruit of non-returner is itself illusion, and illusion itself is the fruit of non-returner. Blessed Lord, arhatship is not one thing and illusions another. Arhatship is itself illusion, and illusion itself is arhatship. Blessed Lord, individual enlightenment is not one thing and illusions another. individual enlightenment is itself illusion, and illusion itself is individual enlightenment. Blessed Lord, knowledge of the aspects of the path is not one thing and illusions another. Knowledge of the aspects of the path is itself illusion, and illusion itself is the knowledge of the aspects of the path. Blessed Lord, all-aspect omniscience is not one thing and illusions another. All-aspect omniscience is itself illusion, and illusion itself is all-aspect omniscience.”
“Subhūti, do you think that there is arising or cessation with respect to that illusion?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Subhūti, do you think that there is defilement or purification with respect to that illusion?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Subhūti, do you think that that which is without arising, cessation, defilement, and purification will train in the perfection of wisdom, or go forth to all-aspect omniscience, or attain all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Subhūti, do you think that the notion, symbol, designation, or conventional expression360 bodhisattva is in these five acquisitive aggregates?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Subhūti, do you think that on the basis of a mere notion, symbol, designation, or conventional expression one can apprehend the arising, cessation, defilement, or purification of these five acquisitive aggregates?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Subhūti, do you think that that of which there is no notion, no symbol, no designation, no conventional expression, no name, no denomination,361 no body, no physical actions, no speech, no verbal actions, no mind, no mental actions, no arising, no ceasing, no defilement, and no purification will train in the perfection of wisdom and then go forth to all-aspect omniscience, or attain all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Subhūti,” said the Blessed One, “so it is that when bodhisattva great beings have trained in the perfection of wisdom, by way of not apprehending anything, they will go forth to all-aspect omniscience and attain all-aspect omniscience.”
“The way I understand what you, Blessed Lord, have said, is that bodhisattva great beings who train in the perfection of wisdom should train for unsurpassed, perfect, complete enlightenment by training in the manner of an illusory person. If you ask why, Blessed Lord, it is because these five aggregates are just what should be known to be an illusory person.”
“Subhūti, do you think that these five aggregates can train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because the five aggregates are in their essential nature no essence,362 and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five dream-like aggregates train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because dreams are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like an illusion train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because illusions are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like an echo train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because echoes are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like an optical aberration train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because optical aberrations are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like the moon in water train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because moons in water are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like a mirage train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because mirages are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
“Subhūti, do you think that these five aggregates that are like a magical display train in the perfection of wisdom and go forth to all-aspect omniscience?” asked the Blessed One.
“No, Blessed Lord!” he replied. “And if you ask why, Blessed Lord, it is because magical displays are in their essential nature no essence, and you cannot apprehend the essential nature of no essence.”
The Blessed One said, “This is because, Subhūti, physical forms are like a dream, feelings are like a dream, perceptions are like a dream, formative predispositions are like a dream, and consciousness is like a dream. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like an illusion, feelings are like an illusion, perceptions are like an illusion, formative predispositions are like an illusion, and consciousness is like an illusion. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like an echo, feelings are like an echo, perceptions are like an echo, formative predispositions are like an echo, and consciousness is like an echo. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like an optical aberration, feelings are like an optical aberration, perceptions are like an optical aberration, formative predispositions are like an optical aberration, and consciousness is like an optical aberration. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like the moon in water, feelings are like the moon in water, perceptions are like the moon in water, formative predispositions are like the moon in water, and consciousness is like the moon in water. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like a mirage, feelings are like a mirage, perceptions are like a mirage, formative predispositions are like a mirage, and consciousness is like a mirage. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.
“Subhūti, physical forms are like a magical display, feelings are like a magical display, perceptions are like a magical display, formative predispositions are like a magical display, and consciousness is like a magical display. What is true of consciousness is true of the six sense faculties, and that is true of the five aggregates. They cannot be apprehended owing to the emptiness of internal phenomena, cannot be apprehended owing to the emptiness of external phenomena, cannot be apprehended owing to the emptiness of both external and internal phenomena, cannot be apprehended owing to the emptiness of emptiness, cannot be apprehended owing to the emptiness of great extent, cannot be apprehended owing to the emptiness of ultimate reality, cannot be apprehended owing to the emptiness of conditioned phenomena, cannot be apprehended owing to the emptiness of unconditioned phenomena, cannot be apprehended owing to the emptiness of the unlimited, cannot be apprehended owing to the emptiness of that which has neither beginning nor end, cannot be apprehended owing to the emptiness of nonexclusion, cannot be apprehended owing to the emptiness of inherent nature, cannot be apprehended owing to the emptiness of all phenomena, cannot be apprehended owing to the emptiness of intrinsic defining characteristics, cannot be apprehended owing to the emptiness of that which cannot be apprehended, cannot be apprehended owing to the emptiness of nonentities, cannot be apprehended owing to the emptiness of essential nature, and cannot be apprehended owing to the emptiness of an essential nature of nonentities.”
“Blessed Lord, in that case, will bodhisattva great beings who have newly embarked in the Vehicle not be afraid, fearful, and terrified when they hear this teaching?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings who newly embark in the Vehicle will be afraid, fearful, and terrified if they are unskilled in the perfection of wisdom, and if they are not taken in hand by a spiritual mentor.”
“Blessed Lord, when bodhisattva great beings hear this teaching, what is the skillful means not to be afraid, not to be fearful, and not to be terrified of the perfection of wisdom?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are impermanent but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are impermanent but do not apprehend that. With an intention connected with all-aspect omniscience, they discern that perceptions are impermanent but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are impermanent but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is impermanent but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are suffering but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are suffering but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are suffering but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are suffering but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is suffering but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are not a self but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are not a self but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are not a self but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are not a self but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is not a self but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are at peace but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are at peace but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are at peace but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are at peace but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is at peace but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are empty but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are empty but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are empty but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are empty but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is empty but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with an intention connected with all-aspect omniscience, they discern that physical forms are signless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are signless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are signless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are signless but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is signless but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.