“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 wishless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are wishless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are wishless but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are wishless but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is wishless 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 unconditioned but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are unconditioned but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are unconditioned but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are unconditioned but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is unconditioned 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 void but do not apprehend that. With an intention connected with all-aspect omniscience they discern that feelings are void but do not apprehend that. With an intention connected with all-aspect omniscience they discern that perceptions are void but do not apprehend that. With an intention connected with all-aspect omniscience they discern that formative predispositions are void but do not apprehend that. And with an intention connected with all-aspect omniscience they discern that consciousness is void 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 their attention turned toward all-aspect omniscience, they discern the impermanent aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the impermanent aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the impermanent aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the impermanent aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the impermanent aspect of consciousness 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 their attention turned toward all-aspect omniscience, they discern the suffering aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the suffering aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the suffering aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the suffering aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the suffering aspect of consciousness 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 their attention turned toward all-aspect omniscience, they discern the selfless aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the selfless aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the selfless aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the selfless aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the selfless aspect of consciousness 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 their attention turned toward all-aspect omniscience, they discern the peaceful aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the peaceful aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the peaceful aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the peaceful aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the peaceful aspect of consciousness 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 their attention turned toward all-aspect omniscience, they discern the empty aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the empty aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the empty aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the empty aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the empty aspect of consciousness 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 their attention turned toward all-aspect omniscience, they discern the signless aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the signless aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the signless aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the signless aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the signless aspect of consciousness 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 their attention turned toward all-aspect omniscience, they discern the wishless aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the wishless aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the wishless aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the wishless aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the wishless aspect of consciousness 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 their attention turned toward all-aspect omniscience, they discern the unconditioned aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the unconditioned aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the unconditioned aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the unconditioned aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the unconditioned aspect of consciousness 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 their attention turned toward all-aspect omniscience, they discern the void aspect of physical forms but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the void aspect of feelings but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the void aspect of perceptions but do not apprehend that. With their attention turned toward all-aspect omniscience they discern the void aspect of formative predispositions but do not apprehend that. And with their attention turned toward all-aspect omniscience they discern the void aspect of consciousness but do not apprehend that. This, Subhūti, is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Subhūti, when those bodhisattva great beings discern like that, they think that they will teach all beings the doctrine that physical forms are impermanent by way of not apprehending it, will teach the doctrine that physical forms are suffering by way of not apprehending it, will teach the doctrine that physical forms are not a self by way of not apprehending it, will teach the doctrine that physical forms are at peace by way of not apprehending it, will teach the doctrine that physical forms are empty by way of not apprehending it, will teach the doctrine that physical forms are signless by way of not apprehending it, will teach the doctrine that physical forms are wishless by way of not apprehending it, will teach the doctrine that physical forms are unconditioned by way of not apprehending it, and will teach the doctrine that physical forms are void by way of not apprehending it; will teach the doctrine that feelings are impermanent by way of not apprehending it, will teach the doctrine that feelings are suffering by way of not apprehending it, will teach the doctrine that feelings are not a self by way of not apprehending it, will teach the doctrine that feelings are at peace by way of not apprehending it, will teach the doctrine that feelings are empty by way of not apprehending it, will teach the doctrine that feelings are signless by way of not apprehending it, will teach the doctrine that feelings are wishless by way of not apprehending it, will teach the doctrine that feelings are unconditioned by way of not apprehending it, and will teach the doctrine that feelings are void by way of not apprehending it; will teach the doctrine that perceptions are impermanent by way of not apprehending it, will teach the doctrine that perceptions are suffering by way of not apprehending it, will teach the doctrine that perceptions are not a self by way of not apprehending it, will teach the doctrine that perceptions are at peace by way of not apprehending it, will teach the doctrine that perceptions are empty by way of not apprehending it, will teach the doctrine that perceptions are signless by way of not apprehending it, will teach the doctrine that perceptions are wishless by way of not apprehending it, will teach the doctrine that perceptions are unconditioned by way of not apprehending it, and will teach the doctrine that perceptions are void by way of not apprehending it; will teach the doctrine that formative predispositions are impermanent by way of not apprehending it, will teach the doctrine that formative predispositions are suffering by way of not apprehending it, will teach the doctrine that formative predispositions are not a self by way of not apprehending it, will teach the doctrine that formative predispositions are at peace by way of not apprehending it, will teach the doctrine that formative predispositions are empty by way of not apprehending it, will teach the doctrine that formative predispositions are signless by way of not apprehending it, will teach the doctrine that formative predispositions are wishless by way of not apprehending it, will teach the doctrine that formative predispositions are unconditioned by way of not apprehending it, and will teach the doctrine that formative predispositions are void by way of not apprehending it; and will teach the doctrine that consciousness is impermanent by way of not apprehending it, will teach the doctrine that consciousness is suffering by way of not apprehending it, will teach the doctrine that consciousness is not a self by way of not apprehending it, will teach the doctrine that consciousness is at peace by way of not apprehending it, will teach the doctrine that consciousness is empty by way of not apprehending it, will teach the doctrine that consciousness is signless by way of not apprehending it, will teach the doctrine that consciousness is wishless by way of not apprehending it, will teach the doctrine that consciousness is unconditioned by way of not apprehending it, and will teach the doctrine that consciousness is void by way of not apprehending it.
“Subhūti, this is the perfection of generosity of bodhisattva great beings. By possessing this, those bodhisattva great beings will not be afraid, fearful, or terrified.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of physical forms, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of physical forms, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of physical forms, paying attention by way of not apprehending it. Unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of feelings, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of feelings, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of feelings, paying attention by way of not apprehending it. Unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of perceptions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of perceptions, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of perceptions, paying attention by way of not apprehending it. Unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of formative predispositions, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of formative predispositions, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of formative predispositions, paying attention by way of not apprehending it. And unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that impermanent aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that suffering aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that selfless aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that peaceful aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that empty aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that signless aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that wishless aspect of consciousness, paying attention by way of not apprehending it; unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that unconditioned aspect of consciousness, paying attention by way of not apprehending it; and unconnected with what śrāvakas or pratyekabuddhas pay attention to, they turn their attention to that void aspect of consciousness, paying attention by way of not apprehending it. This, Subhūti, is the undiminished perfection of ethical discipline of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they discern, tolerate, and find agreeable363 the impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, unconditioned aspect, and void aspect of those phenomena. This is the perfection of tolerance of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that physical forms are void but do not apprehend that.
“With their attention turned toward all-aspect omniscience, they discern that feelings are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that feelings are void but do not apprehend that.
“With their attention turned toward all-aspect omniscience, they discern that perceptions are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that perceptions are void but do not apprehend that.
“With their attention turned toward all-aspect omniscience, they discern that formative predispositions are impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that formative predispositions are void but do not apprehend that.
“With their attention turned toward all-aspect omniscience, they discern that consciousness is impermanent but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is suffering but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is not a self but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is at peace but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is empty but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is signless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is wishless but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is unconditioned but do not apprehend that. With their attention turned toward all-aspect omniscience they discern that consciousness is void but do not apprehend that. This nonabandonment of them in this manner, on account of their attention being turned toward all-aspect omniscience, and this nonforsaking of perseverance364 is the perfection of perseverance of bodhisattva great beings. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are impermanent by way of not apprehending it, and deny any opportunity365 for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are suffering by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are not a self by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are at peace by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are empty by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are signless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are wishless by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. When bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that physical forms are unconditioned by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. And with their attention turned toward all-aspect omniscience, they discern that physical forms are void by way of not apprehending it, and deny any opportunity for attention connected with śrāvakas and pratyekabuddhas, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment.