“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘sounds 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘odors 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tastes 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘tangibles 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘mental phenomena 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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 ‘visual consciousness 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.