“They teach that the truths of the noble ones 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 meditative concentrations 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 immeasurable attitudes 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 formless absorptions 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 liberations 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 serial steps of meditative absorption 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 emptiness, signlessness, and wishlessness gateways to liberation 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 extrasensory 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 meditative stabilities 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 dhāraṇī gateways 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 of the tathāgatas 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 fearlessnesses 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 kinds of exact knowledge 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 great loving kindness 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 great compassion 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 distinct qualities of the buddhas 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. You should know that those who do not mention and reveal the aspects of these sorts of demonic activities are the evil associates of bodhisattva great beings. So it is that bodhisattva great beings should know these evil associates. Having understood them in that manner, they should abandon them.”
This completes the seventh chapter from The Perfection of Wisdom in One Hundred Thousand Lines.