“They neither associate the emptiness of internal phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of internal phenomena.212 So how, without even observing it, could they associate the emptiness of internal phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of external phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of external phenomena. So how, without even observing it, could they associate the emptiness of external phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of external and internal phenomena. So how, without even observing it, could they associate the emptiness of external and internal phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of emptiness with, nor disassociate it from, omniscience, because they do not observe an emptiness of emptiness. So how, without even observing it, could they associate the emptiness of emptiness with omniscience, or disassociate it from it? They neither associate the emptiness of great extent with, nor disassociate it from, omniscience, because they do not observe an emptiness of great extent. So how, without even observing it, could they associate the emptiness of great extent with omniscience, or disassociate it from it? They neither associate the emptiness of ultimate reality with, nor disassociate it from, omniscience, because they do not observe an emptiness of ultimate reality. So how, without even observing it, could they associate the emptiness of ultimate reality with omniscience, or disassociate it from it? They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of conditioned phenomena. So how, without even observing it, could they associate the emptiness of conditioned phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of unconditioned phenomena. So how, without even observing it, could they associate the emptiness of unconditioned phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of the unlimited with, nor disassociate it from, omniscience, because they do not observe an emptiness of the unlimited. So how, without even observing it, could they associate the emptiness of the unlimited with omniscience, or disassociate it from it? They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, omniscience, because they do not observe an emptiness of that which has neither beginning nor end. So how, without even observing it, could they associate the emptiness of that which has neither beginning nor end with omniscience, or disassociate it from it? They neither associate the emptiness of nonexclusion with, nor disassociate it from, omniscience, because they do not observe an emptiness of nonexclusion. So how, without even observing it, could they associate the emptiness of nonexclusion with omniscience, or disassociate it from it? They neither associate the emptiness of inherent nature with, nor disassociate it from, omniscience, because they do not observe an emptiness of inherent nature. So how, without even observing it, could they associate the emptiness of inherent nature with omniscience, or disassociate it from it? They neither associate the emptiness of all phenomena with, nor disassociate it from, omniscience, because they do not observe an emptiness of all phenomena. So how, without even observing it, could they associate the emptiness of all phenomena with omniscience, or disassociate it from it? They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, omniscience, because they do not observe an emptiness of intrinsic defining characteristics. So how, without even observing it, could they associate the emptiness of intrinsic defining characteristics with omniscience, or disassociate it from it? They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, omniscience, because they do not observe an emptiness of that which cannot be apprehended. So how, without even observing it, could they associate the emptiness of that which cannot be apprehended with omniscience, or disassociate it from it? They neither associate the emptiness of nonentities with, nor disassociate it from, omniscience, because they do not observe an emptiness of nonentities. So how, without even observing it, could they associate the emptiness of nonentities with omniscience, or disassociate it from it? They neither associate the emptiness of essential nature with, nor disassociate it from, omniscience, because they do not observe an emptiness of essential nature. So how, without even observing it, could they associate the emptiness of essential nature with omniscience, or disassociate it from it? They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, omniscience, because they do not observe an emptiness of an essential nature of nonentities. So how, without even observing it, could they associate the emptiness of an essential nature of nonentities with omniscience, or disassociate it from it?
“They neither associate the applications of mindfulness with, nor disassociate them from, omniscience, because they do not observe an application of mindfulness. So how, without even observing them, could they associate the applications of mindfulness with omniscience, or disassociate them from it? They neither associate the correct exertions with, nor disassociate them from, omniscience, because they do not observe a correct exertion. So how, without even observing them, could they associate the correct exertions with omniscience, or disassociate them from it? They neither associate the supports for miraculous ability with, nor disassociate them from, omniscience, because they do not observe a support for miraculous ability. So how, without even observing them, could they associate the supports for miraculous ability with omniscience, or disassociate them from it? They neither associate the faculties with, nor disassociate them from, omniscience, because they do not observe a faculty. So how, without even observing them, could they associate the faculties with omniscience, or disassociate them from it? They neither associate the powers with, nor disassociate them from, omniscience, because they do not observe a power. So how, without even observing them, could they associate the powers with omniscience, or disassociate them from it? They neither associate the branches of enlightenment with, nor disassociate them from, omniscience, because they do not observe a branch of enlightenment. So how, without even observing them, could they associate the branches of enlightenment with omniscience, or disassociate them from it? They neither associate the paths with, nor disassociate them from, omniscience, because they do not observe a path. So how, without even observing them, could they associate the paths with omniscience, or disassociate them from it?
“They neither associate the truths of the noble ones with, nor disassociate them from, omniscience, because they do not observe a truth of the noble ones. So how, without even observing them, could they associate the truths of the noble ones with omniscience, or disassociate them from it? They neither associate the meditative concentrations with, nor disassociate them from, omniscience, because they do not observe a meditative concentration. So how, without even observing them, could they associate the meditative concentrations with omniscience, or disassociate them from it? They neither associate the immeasurable attitudes with, nor disassociate them from, omniscience, because they do not observe an immeasurable attitude. So how, without even observing them, could they associate the immeasurable attitudes with omniscience, or disassociate them from it? They neither associate the formless absorptions with, nor disassociate them from, omniscience, because they do not observe a formless absorption. So how, without even observing them, could they associate the formless absorptions with omniscience, or disassociate them from it? They neither associate the liberations with, nor disassociate them from, omniscience, because they do not observe a liberation. So how, without even observing them, could they associate the liberations with omniscience, or disassociate them from it? They neither associate the serial steps of meditative absorption with, nor disassociate them from, omniscience, because they do not observe a serial step of meditative absorption. So how, without even observing them, could they associate the serial steps of meditative absorption with omniscience, or disassociate them from it? They neither associate emptiness with, nor disassociate it from, omniscience, because they do not observe an emptiness. So how, without even observing it, could they associate emptiness with omniscience, or disassociate it from it? They neither associate signlessness with, nor disassociate it from, omniscience, because they do not observe a signlessness. So how, without even observing it, could they associate signlessness with omniscience, or disassociate it from it? They neither associate wishlessness with, nor disassociate it from, omniscience, because they do not observe a wishlessness. So how, without even observing it, could they associate wishlessness with omniscience, or disassociate it from it? They neither associate the extrasensory powers with, nor disassociate them from, omniscience, because they do not observe an extrasensory power. So how, without even observing them, could they associate the extrasensory powers with omniscience, or disassociate them from it?
“They neither associate the meditative stabilities with, nor disassociate them from, omniscience, because they do not observe a meditative stability. So how, without even observing them, could they associate the meditative stabilities with omniscience, or disassociate them from it? They neither associate the dhāraṇī gateways with, nor disassociate them from, omniscience, because they do not observe a dhāraṇī gateway. So how, without even observing them, could they associate the dhāraṇī gateways with omniscience, or disassociate them from it? They neither associate the ten powers of the tathāgatas with, nor disassociate them from, omniscience, because they do not observe a power of the tathāgatas. So how, without even observing them, could they associate the powers of the tathāgatas with omniscience, or disassociate them from it? They neither associate the fearlessnesses with, nor disassociate them from, omniscience, because they do not observe a fearlessness. So how, without even observing them, could they associate the fearlessnesses with omniscience, or disassociate them from it? They neither associate the kinds of exact knowledge with, nor disassociate them from, omniscience, because they do not observe an exact knowledge. So how, without even observing them, could they associate the kinds of exact knowledge with omniscience, or disassociate them from it? They neither associate great loving kindness with, nor disassociate it from, omniscience, because they do not observe a great loving kindness. So how, without even observing it, could they associate great loving kindness with omniscience, or disassociate it from it? They neither associate great compassion with, nor disassociate it from, omniscience, because they do not observe a great compassion. So how, without even observing it, could they associate great compassion with omniscience, or disassociate it from it? They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, omniscience, because they do not observe a distinct quality of the buddhas. So how, without even observing them, could they associate the distinct qualities of the buddhas with omniscience, or disassociate them from it?
“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.
“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the buddhas with, nor disassociate them from, omniscience, and they neither associate omniscience with, nor disassociate it from, the buddhas because they do not observe a buddha and they do not observe an omniscience. So how, if they do not observe them, could they associate omniscience with, or disassociate it from, the buddhas? How could they associate the buddhas with, or disassociate them from, omniscience. They neither associate enlightenment with, nor disassociate it from, omniscience, and they neither associate omniscience with, nor disassociate it from, enlightenment because they do not observe an enlightenment and they do not observe an omniscience. So how, if they do not even observe them, could they associate them, or disassociate them?
“Śāradvatīputra, bodhisattva great beings practicing like that are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘entities.’ They do not associate physical forms with ‘nonentities.’
“They do not associate feelings with ‘entities.’ They do not associate feelings with ‘nonentities.’ They do not associate perceptions with ‘entities.’ They do not associate perceptions with ‘nonentities.’ They do not associate formative predispositions with ‘entities.’ They do not associate formative predispositions with ‘nonentities.’ They do not associate consciousness with ‘entity.’ They do not associate consciousness with ‘nonentity.’
“They do not associate the eyes with ‘entities.’ They do not associate the eyes with ‘nonentities.’ They do not associate the ears with ‘entities.’ They do not associate the ears with ‘nonentities.’ They do not associate the nose with ‘entity.’ They do not associate the nose with ‘nonentity.’ They do not associate the tongue with ‘entity.’ They do not associate the tongue with ‘nonentity.’ They do not associate the body with ‘entity.’ They do not associate the body with ‘nonentity.’ They do not associate the mental faculty with ‘entity.’ They do not associate the mental faculty with ‘nonentity.’ They do not associate sights with ‘entities.’ They do not associate sights with ‘nonentities.’ They do not associate sounds with ‘entities.’ They do not associate sounds with ‘nonentities.’ They do not associate odors with ‘entities.’ They do not associate odors with ‘nonentities.’ They do not associate tastes with ‘entities.’ They do not associate tastes with ‘nonentities.’ They do not associate tangibles with ‘entities.’ They do not associate tangibles with ‘nonentities.’ They do not associate mental phenomena with ‘entities.’ They do not associate mental phenomena with ‘nonentities.’ They do not associate visual consciousness with ‘entity.’ They do not associate visual consciousness with ‘nonentity.’ They do not associate auditory consciousness with ‘entity.’ They do not associate auditory consciousness with ‘nonentity.’ They do not associate olfactory consciousness with ‘entity.’ They do not associate olfactory consciousness with ‘nonentity.’ They do not associate gustatory consciousness with ‘entity.’ They do not associate gustatory consciousness with ‘nonentity.’ They do not associate tactile consciousness with ‘entity.’ They do not associate tactile consciousness with ‘nonentity.’ They do not associate mental consciousness with ‘entity.’ They do not associate mental consciousness with ‘nonentity.’
“They do not associate visually compounded sensory contact with ‘entity.’ They do not associate visually compounded sensory contact with ‘nonentity.’ They do not associate aurally compounded sensory contact with ‘entity.’ They do not associate aurally compounded sensory contact with ‘nonentity.’ They do not associate nasally compounded sensory contact with ‘entity.’ They do not associate nasally compounded sensory contact with ‘nonentity.’ They do not associate lingually compounded sensory contact with ‘entity.’ They do not associate lingually compounded sensory contact with ‘nonentity.’ They do not associate corporeally compounded sensory contact with ‘entity.’ They do not associate corporeally compounded sensory contact with ‘nonentity.’ They do not associate mentally compounded sensory contact with ‘entity.’ They do not associate mentally compounded sensory contact with ‘nonentity.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘nonentities.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘entities.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘nonentities.’
“They do not associate the earth element with ‘entity.’ They do not associate the earth element with ‘nonentity.’ They do not associate the water element with ‘entity.’ They do not associate the water element with ‘nonentity.’ They do not associate the fire element with ‘entity.’ They do not associate the fire element with ‘nonentity.’ They do not associate the wind element with ‘entity.’ They do not associate the wind element with ‘nonentity.’ They do not associate the space element with ‘entity.’ They do not associate the space element with ‘nonentity.’ They do not associate the consciousness element with ‘entity.’ They do not associate the consciousness element with ‘nonentity.’
“They do not associate ignorance with ‘entity.’ They do not associate ignorance with ‘nonentity.’ They do not associate formative predispositions with ‘entities.’ They do not associate formative predispositions with ‘nonentities.’ They do not associate consciousness with ‘entity.’ They do not associate consciousness with ‘nonentity.’ They do not associate name and form with ‘entities.’ They do not associate name and form with ‘nonentities.’ They do not associate the six sense fields with ‘entities.’ They do not associate the six sense fields with ‘nonentities.’ They do not associate sensory contact with ‘entity.’ They do not associate sensory contact with ‘nonentity.’ They do not associate sensation with ‘entity.’ They do not associate sensation with ‘nonentity.’ They do not associate craving with ‘entity.’ They do not associate craving with ‘nonentity.’ They do not associate grasping with ‘entity.’ They do not associate grasping with ‘nonentity.’ They do not associate the rebirth process with ‘entity.’ They do not associate the rebirth process with ‘nonentity.’ They do not associate birth with ‘entity.’ They do not associate birth with ‘nonentity.’ They do not associate aging and death with ‘entities.’ They do not associate aging and death with ‘nonentities.’
“They do not associate the perfection of generosity with ‘entity.’ They do not associate the perfection of generosity with ‘nonentity.’ They do not associate the perfection of ethical discipline with ‘entity.’ They do not associate the perfection of ethical discipline with ‘nonentity.’ They do not associate the perfection of tolerance with ‘entity.’ They do not associate the perfection of tolerance with ‘nonentity.’ They do not associate the perfection of perseverance with ‘entity.’ They do not associate the perfection of perseverance with ‘nonentity.’ They do not associate the perfection of meditative concentration with ‘entity.’ They do not associate the perfection of meditative concentration with ‘nonentity.’ They do not associate the perfection of wisdom with ‘entity.’ They do not associate the perfection of wisdom with ‘nonentity.’
“They do not associate the emptiness of internal phenomena with ‘entity.’ They do not associate the emptiness of internal phenomena with ‘nonentity.’ They do not associate the emptiness of external phenomena with ‘entity.’ They do not associate the emptiness of external phenomena with ‘nonentity.’ They do not associate the emptiness of external and internal phenomena with ‘entity.’ They do not associate the emptiness of external and internal phenomena with ‘nonentity.’ They do not associate the emptiness of emptiness with ‘entity.’ They do not associate the emptiness of emptiness with ‘nonentity.’ They do not associate the emptiness of great extent with ‘entity.’ They do not associate the emptiness of great extent with ‘nonentity.’ They do not associate the emptiness of ultimate reality with ‘entity.’ They do not associate the emptiness of ultimate reality with ‘nonentity.’ They do not associate the emptiness of conditioned phenomena with ‘entity.’ They do not associate the emptiness of conditioned phenomena with ‘nonentity.’ They do not associate the emptiness of unconditioned phenomena with ‘entity.’ They do not associate the emptiness of unconditioned phenomena with ‘nonentity.’ They do not associate the emptiness of the unlimited with ‘entity.’ They do not associate the emptiness of the unlimited with ‘nonentity.’ They do not associate the emptiness of that which has neither beginning nor end with ‘entity.’ They do not associate the emptiness of that which has neither beginning nor end with ‘nonentity.’ They do not associate the emptiness of nonexclusion with ‘entity.’ They do not associate the emptiness of nonexclusion with ‘nonentity.’ They do not associate the emptiness of inherent nature with ‘entity.’ They do not associate the emptiness of inherent nature with ‘nonentity.’ They do not associate the emptiness of all phenomena with ‘entity.’ They do not associate the emptiness of all phenomena with ‘nonentity.’ They do not associate the emptiness of intrinsic defining characteristics with ‘entity.’ They do not associate the emptiness of intrinsic defining characteristics with ‘nonentity.’ They do not associate the emptiness of that which cannot be apprehended with ‘entity.’ They do not associate the emptiness of that which cannot be apprehended with ‘nonentity.’ They do not associate the emptiness of nonentities with ‘entity.’ They do not associate the emptiness of nonentities with ‘nonentity.’ They do not associate the emptiness of essential nature with ‘entity.’ They do not associate the emptiness of essential nature with ‘nonentity.’ They do not associate the emptiness of an essential nature of nonentities with ‘entity.’ They do not associate the emptiness of an essential nature of nonentities with ‘nonentity.’
“They do not associate the applications of mindfulness with ‘entities.’ They do not associate the applications of mindfulness with ‘nonentities.’ They do not associate the correct exertions with ‘entities.’ They do not associate the correct exertions with ‘nonentities.’ They do not associate the supports for miraculous ability with ‘entities.’ They do not associate the supports for miraculous ability with ‘nonentities.’ They do not associate the faculties with ‘entities.’ They do not associate the faculties with ‘nonentities.’ They do not associate the powers with ‘entities.’ They do not associate the powers with ‘nonentities.’ They do not associate the branches of enlightenment with ‘entities.’ They do not associate the branches of enlightenment with ‘nonentities.’ They do not associate the paths with ‘entities.’ They do not associate the paths with ‘nonentities.’
“They do not associate the truths of the noble ones with ‘entities.’ They do not associate the truths of the noble ones with ‘nonentities.’ They do not associate the meditative concentrations with ‘entities.’ They do not associate the meditative concentrations with ‘nonentities.’ They do not associate the immeasurable attitudes with ‘entities.’ They do not associate the immeasurable attitudes with ‘nonentities.’ They do not associate the formless absorptions with ‘entities.’ They do not associate the formless absorptions with ‘nonentities.’ They do not associate the eight liberations with ‘entities.’ They do not associate the eight liberations with ‘nonentities.’ They do not associate the nine serial steps of meditative absorption with ‘entities.’ They do not associate the nine serial steps of meditative absorption with ‘nonentities.’ They do not associate emptiness with ‘entity.’ They do not associate emptiness with ‘nonentity.’ They do not associate signlessness with ‘entity.’ They do not associate signlessness with ‘nonentity.’ They do not associate wishlessness with ‘entity.’ They do not associate wishlessness with ‘nonentity.’ They do not associate the extrasensory powers with ‘entities.’ They do not associate the extrasensory powers with ‘nonentities.’ They do not associate the meditative stabilities with ‘entities.’ They do not associate the meditative stabilities with ‘nonentities.’ They do not associate the dhāraṇī gateways with ‘entities.’ They do not associate the dhāraṇī gateways with ‘nonentities.’ They do not associate the ten powers of the tathāgatas with ‘entities.’ They do not associate the ten powers of the tathāgatas with ‘nonentities.’ They do not associate the four fearlessnesses with ‘entities.’ They do not associate the four fearlessnesses with ‘nonentities.’ They do not associate the four kinds of exact knowledge with ‘entities.’ They do not associate the four kinds of exact knowledge with ‘nonentities.’ They do not associate great loving kindness with ‘entity.’ They do not associate great loving kindness with ‘nonentity.’ They do not associate great compassion with ‘entity.’ They do not associate great compassion with ‘nonentity.’ They do not associate the eighteen distinct qualities of the buddhas with ‘entities.’ They do not associate the eighteen distinct qualities of the buddhas with ‘nonentities.’
“They do not associate the fruit of having entered the stream with ‘entity.’ They do not associate the fruit of having entered the stream with ‘nonentity.’ They do not associate the fruit of once-returner with ‘entity.’ They do not associate the fruit of once-returner with ‘nonentity.’ They do not associate the fruit of non-returner with ‘entity.’ They do not associate the fruit of non-returner with ‘nonentity.’ They do not associate arhatship with ‘entity.’ They do not associate arhatship with ‘nonentity.’ They do not associate individual enlightenment with ‘entity.’ They do not associate individual enlightenment with ‘nonentity.’ They do not associate the knowledge of the aspects of the path with ‘entity.’ They do not associate the knowledge of the aspects of the path with ‘nonentity.’ They do not associate all-aspect omniscience with ‘entity.’ They do not associate all-aspect omniscience with ‘nonentity.’
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘permanent.’ They do not associate physical forms with ‘impermanent.’ They do not associate feelings with ‘permanent.’ They do not associate feelings with ‘impermanent.’ They do not associate perceptions with ‘permanent.’ They do not associate perceptions with ‘impermanent.’ They do not associate formative predispositions with ‘permanent.’ They do not associate formative predispositions with ‘impermanent.’ They do not associate consciousness with ‘permanent.’ They do not associate consciousness with ‘impermanent.’
“They do not associate the eyes with ‘permanent.’ They do not associate the eyes with ‘impermanent.’ They do not associate the ears with ‘permanent.’ They do not associate the ears with ‘impermanent.’ They do not associate the nose with ‘permanent.’ They do not associate the nose with ‘impermanent.’ They do not associate the tongue with ‘permanent.’ They do not associate the tongue with ‘impermanent.’ They do not associate the body with ‘permanent.’ They do not associate the body with ‘impermanent.’ They do not associate the mental faculty with ‘permanent.’ They do not associate the mental faculty with ‘impermanent.’ They do not associate sights with ‘permanent.’ They do not associate sights with ‘impermanent.’ They do not associate sounds with ‘permanent.’ They do not associate sounds with ‘impermanent.’ They do not associate odors with ‘permanent.’ They do not associate odors with ‘impermanent.’ They do not associate tastes with ‘permanent.’ They do not associate tastes with ‘impermanent.’ They do not associate tangibles with ‘permanent.’ They do not associate tangibles with ‘impermanent.’ They do not associate mental phenomena with ‘permanent.’ They do not associate mental phenomena with ‘impermanent.’ They do not associate visual consciousness with ‘permanent.’ They do not associate visual consciousness with ‘impermanent.’ They do not associate auditory consciousness with ‘permanent.’ They do not associate auditory consciousness with ‘impermanent.’ They do not associate olfactory consciousness with ‘permanent.’ They do not associate olfactory consciousness with ‘impermanent.’ They do not associate gustatory consciousness with ‘permanent.’ They do not associate gustatory consciousness with ‘impermanent.’ They do not associate tactile consciousness with ‘permanent.’ They do not associate tactile consciousness with ‘impermanent.’ They do not associate mental consciousness with ‘permanent.’ They do not associate mental consciousness with ‘impermanent.’
“They do not associate visually compounded sensory contact with ‘permanent.’ They do not associate visually compounded sensory contact with ‘impermanent.’ They do not associate aurally compounded sensory contact with ‘permanent.’ They do not associate aurally compounded sensory contact with ‘impermanent.’ They do not associate nasally compounded sensory contact with ‘permanent.’ They do not associate nasally compounded sensory contact with ‘impermanent.’ They do not associate lingually compounded sensory contact with ‘permanent.’ They do not associate lingually compounded sensory contact with ‘impermanent.’ They do not associate corporeally compounded sensory contact with ‘permanent.’ They do not associate corporeally compounded sensory contact with ‘impermanent.’ They do not associate mentally compounded sensory contact with ‘permanent.’ They do not associate mentally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by visually compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by aurally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by nasally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by lingually compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by corporeally compounded sensory contact with ‘impermanent.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘permanent.’ They do not associate feelings conditioned by mentally compounded sensory contact with ‘impermanent.’
“They do not associate the earth element with ‘permanent.’ They do not associate the earth element with ‘impermanent.’ They do not associate the water element with ‘permanent.’ They do not associate the water element with ‘impermanent.’ They do not associate the fire element with ‘permanent.’ They do not associate the fire element with ‘impermanent.’ They do not associate the wind element with ‘permanent.’ They do not associate the wind element with ‘impermanent.’ They do not associate the space element with ‘permanent.’ They do not associate the space element with ‘impermanent.’ They do not associate the consciousness element with ‘permanent.’ They do not associate the consciousness element with ‘impermanent.’
“They do not associate ignorance with ‘permanent.’ They do not associate ignorance with ‘impermanent.’ They do not associate formative predispositions with ‘permanent.’ They do not associate formative predispositions with ‘impermanent.’ They do not associate consciousness with ‘permanent.’ They do not associate consciousness with ‘impermanent.’ They do not associate name and form with ‘permanent.’ They do not associate name and form with ‘impermanent.’ They do not associate the six sense fields with ‘permanent.’ They do not associate the six sense fields with ‘impermanent.’ They do not associate sensory contact with ‘permanent.’ They do not associate sensory contact with ‘impermanent.’ They do not associate sensation with ‘permanent.’ They do not associate sensation with ‘impermanent.’ They do not associate craving with ‘permanent.’ They do not associate craving with ‘impermanent.’ They do not associate grasping with ‘permanent.’ They do not associate grasping with ‘impermanent.’ They do not associate the rebirth process with ‘permanent.’ They do not associate the rebirth process with ‘impermanent.’ They do not associate birth with ‘permanent.’ They do not associate birth with ‘impermanent.’ They do not associate aging and death with ‘permanent.’ They do not associate aging and death with ‘impermanent.’
“They do not associate the perfection of generosity with ‘permanent.’ They do not associate the perfection of generosity with ‘impermanent.’ They do not associate the perfection of ethical discipline with ‘permanent.’ They do not associate the perfection of ethical discipline with ‘impermanent.’ They do not associate the perfection of tolerance with ‘permanent.’ They do not associate the perfection of tolerance with ‘impermanent.’ They do not associate the perfection of perseverance with ‘permanent.’ They do not associate the perfection of perseverance with ‘impermanent.’ They do not associate the perfection of meditative concentration with ‘permanent.’ They do not associate the perfection of meditative concentration with ‘impermanent.’ They do not associate the perfection of wisdom with ‘permanent.’ They do not associate the perfection of wisdom with ‘impermanent.’
“They do not associate the emptiness of internal phenomena with ‘permanent.’ They do not associate the emptiness of internal phenomena with ‘impermanent.’ They do not associate the emptiness of external phenomena with ‘permanent.’ They do not associate the emptiness of external phenomena with ‘impermanent.’ They do not associate the emptiness of external and internal phenomena with ‘permanent.’ They do not associate the emptiness of external and internal phenomena with ‘impermanent.’ They do not associate the emptiness of emptiness with ‘permanent.’ They do not associate the emptiness of emptiness with ‘impermanent.’ They do not associate the emptiness of great extent with ‘permanent.’ They do not associate the emptiness of great extent with ‘impermanent.’ They do not associate the emptiness of ultimate reality with ‘permanent.’ They do not associate the emptiness of ultimate reality with ‘impermanent.’ They do not associate the emptiness of conditioned phenomena with ‘permanent.’ They do not associate the emptiness of conditioned phenomena with ‘impermanent.’ They do not associate the emptiness of unconditioned phenomena with ‘permanent.’ They do not associate the emptiness of unconditioned phenomena with ‘impermanent.’ They do not associate the emptiness of the unlimited with ‘permanent.’ They do not associate the emptiness of the unlimited with ‘impermanent.’ They do not associate the emptiness of that which has neither beginning nor end with ‘permanent.’ They do not associate the emptiness of that which has neither beginning nor end with ‘impermanent.’ They do not associate the emptiness of nonexclusion with ‘permanent.’ They do not associate the emptiness of nonexclusion with ‘impermanent.’ They do not associate the emptiness of inherent nature with ‘permanent.’ They do not associate the emptiness of inherent nature with ‘impermanent.’ They do not associate the emptiness of all phenomena with ‘permanent.’ They do not associate the emptiness of all phenomena with ‘impermanent.’ They do not associate the emptiness of intrinsic defining characteristics with ‘permanent.’ They do not associate the emptiness of intrinsic defining characteristics with ‘impermanent.’ They do not associate the emptiness of that which cannot be apprehended with ‘permanent.’ They do not associate the emptiness of that which cannot be apprehended with ‘impermanent.’ They do not associate the emptiness of nonentities with ‘permanent.’ They do not associate the emptiness of nonentities with ‘impermanent.’ They do not associate the emptiness of essential nature with ‘permanent.’ They do not associate the emptiness of essential nature with ‘impermanent.’ They do not associate the emptiness of an essential nature of nonentities with ‘permanent.’ They do not associate the emptiness of an essential nature of nonentities with ‘impermanent.’
“They do not associate the applications of mindfulness with ‘permanent.’ They do not associate the applications of mindfulness with ‘impermanent.’ They do not associate the correct exertions with ‘permanent.’ They do not associate the correct exertions with ‘impermanent.’ They do not associate the supports for miraculous ability with ‘permanent.’ They do not associate the supports for miraculous ability with ‘impermanent.’ They do not associate the faculties with ‘permanent.’ They do not associate the faculties with ‘impermanent.’ They do not associate the powers with ‘permanent.’ They do not associate the powers with ‘impermanent.’ They do not associate the branches of enlightenment with ‘permanent.’ They do not associate the branches of enlightenment with ‘impermanent.’ They do not associate the noble eightfold path with ‘permanent.’ They do not associate the noble eightfold path with ‘impermanent.’
“They do not associate the truths of the noble ones with ‘permanent.’ They do not associate the truths of the noble ones with ‘impermanent.’ They do not associate the meditative concentrations with ‘permanent.’ They do not associate the meditative concentrations with ‘impermanent.’ They do not associate the immeasurable attitudes with ‘permanent.’ They do not associate the immeasurable attitudes with ‘impermanent.’ They do not associate the formless absorptions with ‘permanent.’ They do not associate the formless absorptions with ‘impermanent.’ They do not associate the eight liberations with ‘permanent.’ They do not associate the eight liberations with ‘impermanent.’ They do not associate the nine serial steps of meditative absorption with ‘permanent.’ They do not associate the nine serial steps of meditative absorption with ‘impermanent.’ They do not associate emptiness with ‘permanent.’ They do not associate emptiness with ‘impermanent.’ They do not associate signlessness with ‘permanent.’ They do not associate signlessness with ‘impermanent.’ They do not associate wishlessness with ‘permanent.’ They do not associate wishlessness with ‘impermanent.’ They do not associate the extrasensory powers with ‘permanent.’ They do not associate the extrasensory powers with ‘impermanent.’ They do not associate the meditative stabilities with ‘permanent.’ They do not associate the meditative stabilities with ‘impermanent.’ They do not associate the dhāraṇī gateways with ‘permanent.’ They do not associate the dhāraṇī gateways with ‘impermanent.’ They do not associate the ten powers of the tathāgatas with ‘permanent.’ They do not associate the ten powers of the tathāgatas with ‘impermanent.’ They do not associate the four fearlessnesses with ‘permanent.’ They do not associate the four fearlessnesses with ‘impermanent.’ They do not associate the four kinds of exact knowledge with ‘permanent.’ They do not associate the four kinds of exact knowledge with ‘impermanent.’ They do not associate great loving kindness with ‘permanent.’ They do not associate great loving kindness with ‘impermanent.’ They do not associate great compassion with ‘permanent.’ They do not associate great compassion with ‘impermanent.’ They do not associate the eighteen distinct qualities of the buddhas with ‘permanent.’ They do not associate the eighteen distinct qualities of the buddhas with ‘impermanent.’
“They do not associate the fruit of having entered the stream with ‘permanent.’ They do not associate the fruit of having entered the stream with ‘impermanent.’ They do not associate the fruit of once-returner with ‘permanent.’ They do not associate the fruit of once-returner with ‘impermanent.’ They do not associate the fruit of non-returner with ‘permanent.’ They do not associate the fruit of non-returner with ‘impermanent.’ They do not associate arhatship with ‘permanent.’ They do not associate arhatship with ‘impermanent.’ They do not associate individual enlightenment with ‘permanent.’ They do not associate individual enlightenment with ‘impermanent.’ They do not associate the knowledge of the aspects of the path with ‘permanent.’ They do not associate the knowledge of the aspects of the path with ‘impermanent.’ They do not associate all-aspect omniscience with ‘permanent.’ They do not associate all-aspect omniscience with ‘impermanent.’
“Śāradvatīputra, bodhisattva great beings in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with ‘happiness.’ They do not associate physical forms with ‘suffering.’ They do not associate feelings with ‘happiness.’ They do not associate feelings with ‘suffering.’ They do not associate perceptions with ‘happiness.’ They do not associate perceptions with ‘suffering.’ They do not associate formative predispositions with ‘happiness.’ They do not associate formative predispositions with ‘suffering.’ They do not associate consciousness with ‘happiness.’ They do not associate consciousness with ‘suffering.’