“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that feelings are impermanent 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 feelings 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 feelings 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 feelings 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 feelings 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 feelings 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 feelings 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 feelings 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 feelings 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.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that perceptions are impermanent 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 perceptions 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 perceptions 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 perceptions 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 perceptions 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 perceptions 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 perceptions 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 perceptions 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 perceptions 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.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that formative predispositions are impermanent 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 formative predispositions 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 formative predispositions 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 formative predispositions 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 formative predispositions 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 formative predispositions 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 formative predispositions 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 formative predispositions 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 formative predispositions 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.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom with their attention turned toward all-aspect omniscience, they discern that consciousness is impermanent 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 consciousness is 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 consciousness is 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 consciousness is 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 consciousness is 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 consciousness is 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 consciousness is 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 consciousness is 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 consciousness is 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.
“This is the perfection of meditative concentration 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 in this manner: that physical forms are not empty of the emptiness of physical forms, but that physical forms are emptiness, and that emptiness is indeed physical forms; that feelings are not empty of the emptiness of feelings, but that feelings are emptiness, and that emptiness is indeed feelings; that perceptions are not empty of the emptiness of perceptions, but that perceptions are emptiness, and that emptiness is indeed perceptions; that formative predispositions are not empty of the emptiness of formative predispositions, but that formative predispositions are emptiness, and that emptiness is indeed formative predispositions; that consciousness is not empty of the emptiness of consciousness, but that a consciousness is emptiness, and that emptiness is indeed consciousness; that the eyes are not empty of the emptiness of the eyes, but that eyes are emptiness, and that emptiness is indeed the eyes; that the ears are not empty of the emptiness of the ears, but that ears are emptiness, and that emptiness is indeed the ears; that the nose is not empty of the emptiness of the nose, but that the nose is emptiness, and that emptiness is indeed the nose; that the tongue is not empty of the emptiness of the tongue, but that the tongue is emptiness, and that emptiness is indeed the tongue; that the body is not empty of the emptiness of the body, but that the body is emptiness, and that emptiness is indeed the body; that the mental faculty is not empty of the emptiness of the mental faculty, but that the mental faculty is emptiness, and that emptiness is indeed the mental faculty; that sights are not empty of the emptiness of sights, but that sights are emptiness, and that emptiness is indeed sights; that sounds are not empty of the emptiness of sounds, but that sounds are emptiness, and that emptiness is indeed sounds; that odors are not empty of the emptiness of odors, but that odors are emptiness, and that emptiness is indeed odors; that tastes are not empty of the emptiness of tastes, but that tastes are emptiness, and that emptiness is indeed tastes; that tangibles are not empty of the emptiness of tangibles, but that tangibles are emptiness, and that emptiness is indeed tangibles; that mental phenomena are not empty of the emptiness of mental phenomena, but that mental phenomena are emptiness, and that emptiness is indeed mental phenomena; that visual consciousness is not empty of the emptiness of visual consciousness, but that visual consciousness is emptiness, and that emptiness is indeed visual consciousness; that auditory consciousness is not empty of the emptiness of auditory consciousness, but that auditory consciousness is emptiness, and that emptiness is indeed auditory consciousness; that olfactory consciousness is not empty of the emptiness of olfactory consciousness, but that olfactory consciousness is emptiness, and that emptiness is indeed olfactory consciousness; that gustatory consciousness is not empty of the emptiness of gustatory consciousness, but that gustatory consciousness is emptiness, and that emptiness is indeed gustatory consciousness; that tactile consciousness is not empty of the emptiness of tactile consciousness, but that tactile consciousness is emptiness, and that emptiness is indeed tactile consciousness; that mental consciousness is not empty of the emptiness of mental consciousness, but that mental consciousness is emptiness, and that emptiness is indeed mental consciousness; that visually compounded sensory contact is not empty of the emptiness of visually compounded sensory contact, but that visually compounded sensory contact is emptiness, and that emptiness is indeed visually compounded sensory contact; that aurally compounded sensory contact is not empty of the emptiness of aurally compounded sensory contact, but that aurally compounded sensory contact is emptiness, and that emptiness is indeed aurally compounded sensory contact; that nasally compounded sensory contact is not empty of the emptiness of nasally compounded sensory contact, but that nasally compounded sensory contact is emptiness, and that emptiness is indeed nasally compounded sensory contact; that lingually compounded sensory contact is not empty of the emptiness of lingually compounded sensory contact, but that lingually compounded sensory contact is emptiness, and that emptiness is indeed lingually compounded sensory contact; that corporeally compounded sensory contact is not empty of the emptiness of corporeally compounded sensory contact, but that corporeally compounded sensory contact is emptiness, and that emptiness is indeed corporeally compounded sensory contact; that mentally compounded sensory contact is not empty of the emptiness of mentally compounded sensory contact, but that mentally compounded sensory contact is emptiness, and that emptiness is indeed mentally compounded sensory contact; that feelings conditioned by visually compounded sensory contact are not empty of the emptiness of feelings conditioned by visually compounded sensory contact, but that feelings conditioned by visually compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by visually compounded sensory contact; that feelings conditioned by aurally compounded sensory contact are not empty of the emptiness of feelings conditioned by aurally compounded sensory contact, but that feelings conditioned by aurally compounded sensory contact is emptiness, and that emptiness is indeed feelings conditioned by aurally compounded sensory contact; that feelings conditioned by nasally compounded sensory contact are not empty of the emptiness of feelings conditioned by nasally compounded sensory contact, but that feelings conditioned by nasally compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by nasally compounded sensory contact; that feelings conditioned by lingually compounded sensory contact are not empty of the emptiness of feelings conditioned by lingually compounded sensory contact, but that feelings conditioned by lingually compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by lingually compounded sensory contact; that feelings conditioned by corporeally compounded sensory contact are not empty of the emptiness of feelings conditioned by corporeally compounded sensory contact, but that feelings conditioned by corporeally compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by corporeally compounded sensory contact; that feelings conditioned by mentally compounded sensory contact are not empty of the emptiness of feelings conditioned by mentally compounded sensory contact, but that feelings conditioned by mentally compounded sensory contact are emptiness, and that emptiness is indeed feelings conditioned by mentally compounded sensory contact; that the earth element is not empty of the emptiness of the earth element, but that the earth element is emptiness, and that emptiness is indeed the earth element; that the water element is not empty of the emptiness of the water element, but that the water element is emptiness, and that emptiness is indeed the water element; that the fire element is not empty of the emptiness of the fire element, but that the fire element is emptiness, and that emptiness is indeed the fire element; that the wind element is not empty of the emptiness of the wind element, but that the wind element is emptiness, and that emptiness is indeed the wind element; that the space element is not empty of the emptiness of the space element, but that the space element is emptiness, and that emptiness is indeed the space element; that the consciousness element is not empty of the emptiness of the consciousness element, but that the consciousness element is emptiness, and that emptiness is indeed the consciousness element; that ignorance is not empty of the emptiness of ignorance, but that ignorance is emptiness, and that emptiness is indeed ignorance; that formative predispositions are not empty of the emptiness of formative predispositions, but that formative predispositions are emptiness, and that emptiness is indeed formative predispositions; that consciousness is not empty of the emptiness of consciousness, but that consciousness is emptiness, and that emptiness is indeed consciousness; that name and form are not empty of the emptiness of name and form, but that name and form are emptiness, and that emptiness is indeed name and form; that the six sense fields are not empty of the emptiness of the six sense fields, but that the six sense fields are emptiness, and that emptiness is indeed six sense fields; that sensory contact is not empty of the emptiness of sensory contact, but that sensory contact is emptiness, and that emptiness is indeed sensory contact; that sensation is not empty of the emptiness of sensation, but that sensation is emptiness, and that emptiness is indeed sensation; that craving is not empty of the emptiness of craving, but that craving is emptiness, and that emptiness is indeed craving; that grasping is not empty of the emptiness of grasping, but that grasping is emptiness, and that emptiness is indeed grasping; that the rebirth process is not empty of the emptiness of the rebirth process, but that the rebirth process is emptiness, and that emptiness is indeed the rebirth process; that birth is not empty of the emptiness of birth, but that birth is emptiness, and that emptiness is indeed birth; that aging and death are not empty of the emptiness of aging and death, but that aging and death are emptiness, and that emptiness is indeed aging and death; that the perfection of generosity is not empty of the emptiness of the perfection of generosity, but that the perfection of generosity is emptiness, and that emptiness is indeed the perfection of generosity; that the perfection of ethical discipline is not empty of the emptiness of the perfection of ethical discipline, but that the perfection of ethical discipline is emptiness, and that emptiness is indeed the perfection of ethical discipline; that the perfection of tolerance is not empty of the emptiness of the perfection of tolerance, but that the perfection of tolerance is emptiness, and that emptiness is indeed the perfection of tolerance; that the perfection of perseverance is not empty of the emptiness of the perfection of perseverance, but that the perfection of perseverance is emptiness, and that emptiness is indeed the perfection of perseverance; that the perfection of meditative concentration is not empty of the emptiness of the perfection of meditative concentration, but that the perfection of meditative concentration is emptiness, and that emptiness is indeed the perfection of meditative concentration; that the perfection of wisdom is not empty of the emptiness of the perfection of wisdom, but that the perfection of wisdom is emptiness, and that emptiness is indeed the perfection of wisdom; that the emptiness of internal phenomena is not empty of the emptiness of the emptiness of internal phenomena, but that the emptiness of internal phenomena is emptiness, and that emptiness is indeed the emptiness of internal phenomena; that the emptiness of external phenomena is not empty of the emptiness of the emptiness of external phenomena, but that the emptiness of external phenomena is emptiness, and that emptiness is indeed the emptiness of external phenomena; that the emptiness of external and internal phenomena is not empty of the emptiness of the emptiness of external and internal phenomena, but that the emptiness of external and internal phenomena is emptiness, and that emptiness is indeed the emptiness of external and internal phenomena; that the emptiness of emptiness is not empty of the emptiness of the emptiness of emptiness, but that the emptiness of emptiness is emptiness, and that emptiness is indeed the emptiness of emptiness; that the emptiness of great extent is not empty of the emptiness of the emptiness of great extent, but that the emptiness of great extent is emptiness, and that emptiness is indeed the emptiness of great extent; that the emptiness of ultimate reality is not empty of the emptiness of the emptiness of ultimate reality, but that the emptiness of ultimate reality is emptiness, and that emptiness is indeed the emptiness of ultimate reality; that the emptiness of conditioned phenomena is not empty of the emptiness of the emptiness of conditioned phenomena, but that the emptiness of conditioned phenomena is emptiness, and that emptiness is indeed the emptiness of conditioned phenomena; that the emptiness of unconditioned phenomena is not empty of the emptiness of the emptiness of unconditioned phenomena, but that the emptiness of unconditioned phenomena is emptiness, and that emptiness is indeed the emptiness of unconditioned phenomena; that the emptiness of the unlimited is not empty of the emptiness of the emptiness of the unlimited, but that the emptiness of the unlimited is emptiness, and that emptiness is indeed the emptiness of the unlimited; that the emptiness of nonexclusion is not empty of the emptiness of the emptiness of nonexclusion, but that the emptiness of nonexclusion is emptiness, and that emptiness is indeed the emptiness of nonexclusion; that the emptiness of inherent nature is not empty of the emptiness of the emptiness of inherent nature, but that the emptiness of inherent nature is emptiness, and that emptiness is indeed the emptiness of inherent nature; that the emptiness of all phenomena is not empty of the emptiness of the emptiness of all phenomena, but that the emptiness of all phenomena is emptiness, and that emptiness is indeed the emptiness of all phenomena; that the emptiness of intrinsic defining characteristics is not empty of the emptiness of the emptiness of intrinsic defining characteristics, but that the emptiness of intrinsic defining characteristics is emptiness, and that emptiness is indeed the emptiness of intrinsic defining characteristics; that the emptiness of that which cannot be apprehended is not empty of the emptiness of the emptiness of that which cannot be apprehended, but that the emptiness of that which cannot be apprehended is emptiness, and that emptiness is indeed the emptiness of that which cannot be apprehended; that the emptiness of nonentities is not empty of the emptiness of the emptiness of nonentities, but that the emptiness of nonentities is emptiness, and that emptiness is indeed the emptiness of nonentities; that the emptiness of essential nature is not empty of the emptiness of the emptiness of essential nature, but that the emptiness of essential nature is emptiness, and that emptiness is indeed the emptiness of essential nature; that the emptiness of an essential nature of nonentities is not empty of the emptiness of the emptiness of an essential nature of nonentities, but that the emptiness of an essential nature of nonentities is emptiness, and that emptiness is indeed the emptiness of an essential nature of nonentities; that the applications of mindfulness are not empty of the emptiness of the applications of mindfulness, but that the applications of mindfulness are emptiness, and that emptiness is indeed the applications of mindfulness; that the correct exertions are not empty of the emptiness of the correct exertions, but that the correct exertions are emptiness, and that emptiness is indeed the correct exertions; that the supports for miraculous ability are not empty of the emptiness of the supports for miraculous ability, but that the supports for miraculous ability are emptiness, and that emptiness is indeed the supports for miraculous ability; that the faculties are not empty of the emptiness of the faculties, but that the faculties are emptiness, and that emptiness is indeed the faculties; that the powers are not empty of the emptiness of the powers, but that the powers are emptiness, and that emptiness is indeed the powers; that the branches of enlightenment are not empty of the emptiness of the branches of enlightenment, but that the branches of enlightenment are emptiness, and that emptiness is indeed the branches of enlightenment; that the noble eightfold path is not empty of the emptiness of the noble eightfold path, but that the noble eightfold path is emptiness, and that emptiness is indeed the noble eightfold path; that the truths of the noble ones are not empty of the emptiness of the truths of the noble ones, but that the truths of the noble ones are emptiness, and that emptiness is indeed the truths of the noble ones; that the meditative concentrations are not empty of the emptiness of the meditative concentrations, but that the meditative concentrations are emptiness, and that emptiness is indeed the meditative concentrations; that the immeasurable attitudes are not empty of the emptiness of the immeasurable attitudes, but that the immeasurable attitudes are emptiness, and that emptiness is indeed the immeasurable attitudes; that the formless absorptions are not empty of the emptiness of the formless absorptions, but that the formless absorptions are emptiness, and that emptiness is indeed the formless absorptions; that the liberations are not empty of the emptiness of the eight liberations, but that the liberations are emptiness, and that emptiness is indeed the liberations; that the serial steps of meditative absorption are not empty of the emptiness of the nine serial steps of meditative absorption, but that the serial steps of meditative absorption are emptiness, and that emptiness is indeed the serial steps of meditative absorption; that the emptiness, signlessness, and wishlessness gateways to liberation are not empty of the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation, but that the emptiness, signlessness, and wishlessness gateways to liberation are emptiness, and that emptiness is indeed the emptiness, signlessness, and wishlessness gateways to liberation; that the extrasensory powers are not empty of the emptiness of the extrasensory powers, but that the extrasensory powers are emptiness, and that emptiness is indeed the extrasensory powers; that the meditative stabilities are not empty of the emptiness of the meditative stabilities, but that the meditative stabilities are emptiness, and that emptiness is indeed the meditative stabilities; that the dhāraṇī gateways are not empty of the emptiness of the dhāraṇī gateways, but that the dhāraṇī gateways are emptiness, and that emptiness is indeed the dhāraṇī gateways; that the powers of the tathāgatas are not empty of the emptiness of the powers of the tathāgatas, but that the powers of the tathāgatas are emptiness, and that emptiness is indeed the powers of the tathāgatas; that the fearlessnesses are not empty of the emptiness of the fearlessnesses, but that the fearlessnesses are emptiness, and that emptiness is indeed the fearlessnesses; that the kinds of exact knowledge are not empty of the emptiness of the kinds of exact knowledge, but that the kinds of exact knowledge are emptiness, and that emptiness is indeed the kinds of exact knowledge; that great loving kindness is not empty of the emptiness of great loving kindness, but that great loving kindness is emptiness, and that emptiness is indeed great loving kindness; that great compassion is not empty of the emptiness of great compassion, but that great compassion is emptiness, and that emptiness is indeed great compassion; and that the distinct qualities of the buddhas are not empty of the emptiness of the distinct qualities of the buddhas, but that the distinct qualities of the buddhas are emptiness, and that emptiness is indeed the distinct qualities of the buddhas.
“This, Subhūti, is the perfection of wisdom of bodhisattva great beings. This, Subhūti, is the skillful means of bodhisattva great beings who practice perfection of wisdom. Bodhisattva great beings who possess this skillful means will not be afraid, fearful, or terrified on hearing this teaching.”
“Blessed Lord, who are those spiritual mentors, the spiritual mentors who have taken hold of366 bodhisattva great beings so that they will not be afraid, fearful, or terrified on hearing this teaching on the perfection of wisdom?”
“Subhūti,” replied the Blessed One, “the spiritual mentors of bodhisattva great beings are those who teach them the doctrine that physical forms are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that feelings are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that perceptions are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; who teach them the doctrine that formative predispositions are impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience; and who teach them the doctrine that consciousness is impermanent by way of not apprehending it, and who do not cause the dedication of any of the roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.