“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the applications of mindfulness and, by way of apprehending something, they apprehend those applications of mindfulness and give rise to conceit on account of those applications of mindfulness. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the correct exertions and, by way of apprehending something, they apprehend those correct exertions and give rise to conceit on account of those correct exertions. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the supports for miraculous ability and, by way of apprehending something, they apprehend those supports for miraculous ability and give rise to conceit on account of those supports for miraculous ability. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the faculties and, by way of apprehending something, they apprehend those faculties and give rise to conceit on account of those faculties. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the powers and, by way of apprehending something, they apprehend those powers and give rise to conceit on account of those powers. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the branches of enlightenment and, by way of apprehending something, they apprehend those branches of enlightenment and give rise to conceit on account of those branches of enlightenment. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the noble eightfold path and, by way of apprehending something, they apprehend that noble eightfold path and give rise to conceit on account of that noble eightfold path. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the truths of the noble ones and, by way of apprehending something, they apprehend those truths of the noble ones and give rise to conceit on account of those truths of the noble ones. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the meditative concentrations and, by way of apprehending something, they apprehend those meditative concentrations and give rise to conceit on account of those meditative concentrations. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the immeasurable attitudes and, by way of apprehending something, they apprehend those immeasurable attitudes and give rise to conceit on account of those immeasurable attitudes. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the formless absorptions and, by way of apprehending something, they apprehend those formless absorptions and give rise to conceit on account of those formless absorptions. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the liberations and, by way of apprehending something, they apprehend those liberations and give rise to conceit on account of those liberations. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the serial steps of meditative absorption and, by way of apprehending something, they apprehend those serial steps of meditative absorption and give rise to conceit on account of those serial steps of meditative absorption. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the emptiness, signlessness, and wishlessness gateways to liberation and, by way of apprehending something, they apprehend those emptiness, signlessness, and wishlessness gateways to liberation and give rise to conceit on account of those emptiness, signlessness, and wishlessness gateways to liberation. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the extrasensory powers and, by way of apprehending something, they apprehend those extrasensory powers and give rise to conceit on account of those extrasensory powers. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the meditative stabilities and, by way of apprehending something, they apprehend those meditative stabilities and give rise to conceit on account of those meditative stabilities. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the dhāraṇī gateways and, by way of apprehending something, they apprehend those dhāraṇī gateways and give rise to conceit on account of those dhāraṇī gateways. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the powers of the tathāgatas and, by way of apprehending something, they apprehend those powers of the tathāgatas and give rise to conceit on account of those powers of the tathāgatas. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the fearlessnesses and, by way of apprehending something, they apprehend those fearlessnesses and give rise to conceit on account of those fearlessnesses. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the kinds of exact knowledge and, by way of apprehending something, they apprehend those kinds of exact knowledge and give rise to conceit on account of those kinds of exact knowledge. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate great compassion and, by way of apprehending something, they apprehend that great compassion and give rise to conceit on account of that great compassion. When they practice the perfection of wisdom without having turned their attention toward all-aspect omniscience, they cultivate the distinct qualities of the buddhas and, by way of apprehending something, they apprehend those distinct qualities of the buddhas and give rise to conceit on account of those distinct qualities of the buddhas.
“Subhūti, when bodhisattva great beings with a lack of such skillful means practice the perfection of wisdom, they become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom.”
“Blessed Lord, how is it that bodhisattva great beings are taken hold of by evil associates and become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom? How do they fall into the clutches of evil associates?”
“Subhūti,” replied the Blessed One, “here the evil associates of bodhisattva great beings are those who dissuade them and turn373 them back from practicing the perfection of wisdom. They dissuade them and turn them back from practicing the perfection of meditative concentration. They dissuade them and turn them back from practicing the perfection of perseverance. They dissuade them and turn them back from practicing the perfection of tolerance. They dissuade them and turn them back from practicing the perfection of ethical discipline. And they dissuade them and turn them back from practicing the perfection of generosity, saying, ‘This has not been said by the Tathāgata. This is not the Dharma, this is not the Vinaya, so you should not train in this. These sūtras are forgeries.374 You should not listen to them, should not take them up, should not retain them, should not recite them, should not comprehend them, should not be properly attentive to them, and you should not teach them to others.’ Subhūti, you should know such persons to be the evil associates of bodhisattva great beings.
“Moreover, Subhūti, the evil associates of bodhisattva great beings do not reveal the activities of māras and do not explain the defects of māras,375 that ‘malign māras disguised as buddhas approach bodhisattva great beings, turning them back and dissuading them from the six perfections, saying, “Child of a good family, what will you achieve by cultivating this perfection of wisdom? What will you achieve by cultivating the perfection of meditative concentration? What will you achieve by cultivating the perfection of perseverance? What will you achieve by cultivating the perfection of tolerance? What will you achieve by cultivating the perfection of ethical discipline? What will you achieve by cultivating the perfection of generosity?” ’ These, Subhūti, you should know to be the evil associates of bodhisattva great beings.
“Moreover, Subhūti, you should know that those who do not mention and reveal these sorts of aspects of the activities of māras—that ‘malign māras disguised as buddhas approach bodhisattva great beings and teach, comment on, analyze, elucidate, and completely disclose the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions connected with śrāvakas’—are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, you should know those who do not mention and reveal these sorts of activities of māras—that malign māras disguised as buddhas approach bodhisattva great beings saying, ‘Child of a good family, you do not have the slightest [setting of] the mind on enlightenment, you are also not irreversible, and you are incapable of fully awakening to unsurpassed, perfect, complete enlightenment’—are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, malign māras disguised as buddhas approach bodhisattva great beings, saying, ‘Child of a good family, physical forms are empty of “I” and “mine,” feelings are empty of “I” and “mine,” perceptions are empty of “I” and “mine,” formative predispositions are empty of “I” and “mine,” and consciousness is empty of “I” and “mine.”376
“ ‘The eyes are empty of “I” and “mine,” the ears are empty of “I” and “mine,” the nose is empty of “I” and “mine,” the tongue is empty of “I” and “mine,” the body is empty of “I” and “mine,” and the mental faculty is empty of “I” and “mine.” Sights are empty of “I” and “mine,” sounds are empty of “I” and “mine,” odors are empty of “I” and “mine,” tastes are empty of “I” and “mine,” tangibles are empty of “I” and “mine,” and mental phenomena are empty of “I” and “mine.” Visual consciousness is empty of “I” and “mine.” Auditory consciousness is empty of “I” and “mine.” Olfactory consciousness is empty of “I” and “mine.” Gustatory consciousness is empty of “I” and “mine.” Tactile consciousness is empty of “I” and “mine.” Mental consciousness is empty of “I” and “mine.”
“ ‘Visually compounded sensory contact is empty of “I” and “mine.” Aurally compounded sensory contact is empty of “I” and “mine.” Nasally compounded sensory contact is empty of “I” and “mine.” Lingually compounded sensory contact is empty of “I” and “mine.” Corporeally compounded sensory contact is empty of “I” and “mine.” Mentally compounded sensory contact is empty of “I” and “mine.” Feelings conditioned by visually compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by aurally compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by nasally compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by lingually compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by corporeally compounded sensory contact are empty of “I” and “mine.” Feelings conditioned by mentally compounded sensory contact are empty of “I” and “mine.”
“ ‘The earth element is empty of “I” and “mine.” The water element is empty of “I” and “mine.” The fire element is empty of “I” and “mine.” The wind element is empty of “I” and “mine.” The space element is empty of “I” and “mine.” The consciousness element is empty of “I” and “mine.”
“ ‘Ignorance is empty of “I” and “mine.” Formative predispositions are empty of “I” and “mine.” Consciousness is empty of “I” and “mine.” Name and form are empty of “I” and “mine.” The six sense fields are empty of “I” and “mine.” Sensory contact is empty of “I” and “mine.” Sensation is empty of “I” and “mine.” Craving is empty of “I” and “mine.” Grasping is empty of “I” and “mine.” The rebirth process is empty of “I” and “mine.” Birth is empty of “I” and “mine.” Aging and death are empty of “I” and “mine.”
“ ‘The perfection of generosity is empty of “I” and “mine.” The perfection of ethical discipline is empty of “I” and “mine.” The perfection of tolerance is empty of “I” and “mine.” The perfection of perseverance is empty of “I” and “mine.” The perfection of meditative concentration is empty of “I” and “mine.” The perfection of wisdom is empty of “I” and “mine.”
“ ‘The emptiness of internal phenomena is empty of “I” and “mine.” The emptiness of external phenomena is empty of “I” and “mine.” The emptiness of external and internal phenomena is empty of “I” and “mine.” The emptiness of emptiness is empty of “I” and “mine.” The emptiness of great extent is empty of “I” and “mine.” The emptiness of ultimate reality is empty of “I” and “mine.” The emptiness of conditioned phenomena is empty of “I” and “mine.” The emptiness of unconditioned phenomena is empty of “I” and “mine.” The emptiness of the unlimited is empty of “I” and “mine.” The emptiness of that which has neither beginning nor end is empty of “I” and “mine.” The emptiness of nonexclusion is empty of “I” and “mine.” The emptiness of inherent nature is empty of “I” and “mine.” The emptiness of all phenomena is empty of “I” and “mine.” The emptiness of intrinsic defining characteristics is empty of “I” and “mine.” The emptiness of that which cannot be apprehended is empty of “I” and “mine.” The emptiness of nonentities is empty of “I” and “mine.” The emptiness of essential nature is empty of “I” and “mine.” The emptiness of an essential nature of nonentities is empty of “I” and “mine.”
“ ‘The applications of mindfulness are empty of “I” and “mine.” The correct exertions are empty of “I” and “mine.” The supports for miraculous ability are empty of “I” and “mine.” The faculties are empty of “I” and “mine.” The powers are empty of “I” and “mine.” The branches of enlightenment are empty of “I” and “mine.” The noble eightfold path is empty of “I” and “mine.”
“ ‘The truths of the noble ones are empty of “I” and “mine.” The meditative concentrations are empty of “I” and “mine.” The immeasurable attitudes are empty of “I” and “mine.” The formless absorptions are empty of “I” and “mine.” The liberations are empty of “I” and “mine.” The nine serial steps of meditative absorption are empty of “I” and “mine.” The emptiness, signlessness, and wishlessness gateways to liberation are empty of “I” and “mine.” The extrasensory powers are empty of “I” and “mine.” The meditative stabilities are empty of “I” and “mine.” The dhāraṇī gateways are empty of “I” and “mine.” the powers of the tathāgatas are empty of “I” and “mine.” The fearlessnesses are empty of “I” and “mine.” The kinds of exact knowledge are empty of “I” and “mine.” Great compassion is empty of “I” and “mine.” The distinct qualities of the buddhas are empty of “I” and “mine.” And if they are thus empty of “I” and “mine,” what use will fully awakening to unsurpassed, perfect, complete enlightenment be to you?’ You should know that those who do not mention and reveal these sorts of activities of māras are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, you should know that those who do not mention and reveal these sorts of activities of māras—that malign māras disguised as buddhas approach bodhisattva great beings saying, ‘Child of a good family, the eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas. In it there is no buddha, there is no bodhisattva, and there is no śrāvaka. Similarly, the southern direction, western direction, northern direction, northeastern direction, southeastern direction, southwestern direction, and northwestern direction, the nadir and the zenith—all ten directions—are also empty of lord buddhas, bodhisattvas, and śrāvakas. In them there is no buddha, there is no bodhisattva, and there is no śrāvaka—are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, you should know that those who do not mention and reveal these sorts of demonic activities—that malign māras disguised as śrāvakas, having approached bodhisattva great beings, turn them back from directing their attention to all-aspect omniscience, and advise377 and instruct them in the attentions connected with śrāvakas and pratyekabuddhas—are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, malign māras, disguised as monastic preceptors or authentic masters, having approached bodhisattva great beings, turn them back from the conduct of the bodhisattvas, and turn them back from directing their attention toward all-aspect omniscience. They cause them to engage with the applications of mindfulness, cause them to engage with the correct exertions, cause them to engage with the supports for miraculous ability, cause them to engage with the faculties, cause them to engage with the powers, cause them to engage with the branches of enlightenment, and cause them to engage with the noble eightfold path, and cause them to engage with the truths of the noble ones, cause them to engage with the meditative concentrations, cause them to engage with the immeasurable attitudes, cause them to engage with the formless absorptions, cause them to engage with the liberation, cause them to engage with the serial steps of meditative absorption, and cause them to engage with the emptiness, signlessness, and wishlessness gateways to liberation, saying, ‘Child of a good family, you should cultivate these sort of attributes and actualize the level of the śrāvakas. What use will unsurpassed, perfect, complete enlightenment be to you?’ You should know that those who do not mention and reveal these sorts of demonic activities are the evil associates of bodhisattva great beings.
“Moreover, Subhūti, malign māras, disguised as a mother or father, approach bodhisattva great beings, saying, ‘What use is fully awakening to unsurpassed, perfect, complete enlightenment to you? For the sake of that you roam in saṃsāra, for inestimable countless eons, afflicted by countless amputations of the hands and feet, and decapitations. You should persevere for the fruit of entering the stream that is there to be actualized, the fruit of once-returner that is there to be actualized, the fruit of non-returner that is there to be actualized, and the fruit of arhat that is there to be actualized.’ You should know those who do not mention or reveal these sorts of demonic activities to be the evil associates of bodhisattva great beings.
“Moreover, Subhūti, malign māras disguised as monks, having approached bodhisattva great beings, teach that physical forms are impermanent, and that physical forms are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings are impermanent, and that feelings are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that perceptions are impermanent, and that perceptions are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that formative predispositions are impermanent, and that formative predispositions are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that consciousness is impermanent, and that consciousness is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that the eyes are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the ears are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the nose is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the tongue is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the body is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the mental faculty is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that sights are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that sounds are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that odors are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that tastes are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that tangibles are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that mental phenomena are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something.
“They teach that visual consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that auditory consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that olfactory consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that gustatory consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that tactile consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that mental consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that visually compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that aurally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that nasally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that lingually compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that corporeally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that mentally compounded sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that feelings conditioned by visually compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by aurally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by nasally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by lingually compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that feelings conditioned by corporeally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that feelings conditioned by mentally compounded sensory contact are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something.
“They teach that the earth element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the water element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the fire element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the wind element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the space element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the consciousness element is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that ignorance is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach formative predispositions are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that consciousness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach name and form are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the six sense fields are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that sensory contact is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that sensation is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that craving is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that grasping is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the rebirth process is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that birth is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that aging and death are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something.
“They teach that the perfection of generosity is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of ethical discipline is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of tolerance is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of perseverance is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the perfection of meditative concentration is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the perfection of wisdom is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that the emptiness of internal phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of external phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of external and internal phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of emptiness is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of great extent is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of ultimate reality is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of conditioned phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of unconditioned phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of the unlimited is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of that which has neither beginning nor end is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of nonexclusion is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of inherent nature is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of all phenomena is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of intrinsic defining characteristics is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of that which cannot be apprehended is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of nonentities is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. They teach that the emptiness of essential nature is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something. And they teach that the emptiness of an essential nature of nonentities is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.
“They teach that the applications of mindfulness are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the correct exertions are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the supports for miraculous ability are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the faculties are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the powers are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. They teach that the branches of enlightenment are impermanent, are suffering, are not a self, are at peace, are empty, are signless, are wishless, are unconditioned, and are void, by way of apprehending something. And they teach that the noble eightfold path is impermanent, is suffering, is not a self, is at peace, is empty, is signless, is wishless, is unconditioned, and is void, by way of apprehending something.