“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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 ‘auditory 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.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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 ‘olfactory 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.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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 ‘gustatory 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.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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 ‘tactile 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.
“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 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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 ‘mental 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.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they pay attention to ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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 ‘visually compounded sensory contact 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.