“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the ears empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the nose empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the tongue empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the body empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘the mental faculty empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of external phenomena’ and, by way of apprehending that, they apprehend an emptiness of external phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of external and internal phenomena’ and, by way of apprehending that, they apprehend an emptiness of external and internal phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of emptiness’ and, by way of apprehending that, they apprehend an emptiness of emptiness and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of great extent’ and, by way of apprehending that, they apprehend an emptiness of great extent and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of ultimate reality’ and, by way of apprehending that, they apprehend an emptiness of ultimate reality and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of conditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of conditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of unconditioned phenomena’ and, by way of apprehending that, they apprehend an emptiness of unconditioned phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of the unlimited’ and, by way of apprehending that, they apprehend an emptiness of the unlimited and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of that which has neither beginning nor end’ and, by way of apprehending that, they apprehend an emptiness of that which has neither beginning nor end and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of nonexclusion’ and, by way of apprehending that, they apprehend an emptiness of nonexclusion and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of an inherent nature’ and, by way of apprehending that, they apprehend an emptiness of inherent nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of all phenomena’ and, by way of apprehending that, they apprehend an emptiness of all phenomena and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of intrinsic defining characteristics’ and, by way of apprehending that, they apprehend an emptiness of intrinsic defining characteristics and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of that which cannot be apprehended’ and, by way of apprehending that, they apprehend an emptiness of that which cannot be apprehended and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of nonentities’ and, by way of apprehending that, they apprehend an emptiness of nonentities and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of essential nature’ and, by way of apprehending that, they apprehend an emptiness of essential nature and give rise to conceit on account of that emptiness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sights empty of an essential nature of nonentities’ and, by way of apprehending that, they apprehend an emptiness of an essential nature of nonentities and give rise to conceit on account of that emptiness.