大般若波羅蜜多經

03

– Furthermore, Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate form as either permanent or impermanent; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate feeling, perception, formations, and consciousness as either permanent or impermanent; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate form as either pleasant or painful; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate feeling, perception, formations, and consciousness as either pleasant or painful; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate form as either self or non-self; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate feeling, perception, formations, and consciousness as either self or non-self; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate form as either pure or impure; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate feeling, perception, formations, and consciousness as either pure or impure; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate form as either quiescent or not quiescent; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate feeling, perception, formations, and consciousness as either quiescent or not quiescent; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate form as either secluded or not secluded; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate feeling, perception, formations, and consciousness as either secluded or not secluded; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate form as either that which is to be fully known or that which is not to be fully known; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate feeling, perception, formations, and consciousness as either that which is to be fully known or that which is not to be fully known; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the eye ayatana as either permanent or impermanent; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

They should contemplate the eye ayatana as either pleasant or painful; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind ayatanas as either pleasant or painful; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the eye ayatana as either self or non-self; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it.

They should contemplate the ear, nose, tongue, body, and mind ayatanas as either self or non-self; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the eye ayatana as either pure or impure; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind ayatanas as either pure or impure; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

They should contemplate the eye ayatana as either quiescent or not quiescent; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind ayatanas as either quiescent or not quiescent; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the eye ayatana as either secluded or not secluded; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it.

They should contemplate the ear, nose, tongue, body, and mind ayatanas as either secluded or not secluded; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the eye ayatana as either that which is to be fully known or that which is not to be fully known; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind ayatanas as either that which is to be fully known or that which is not to be fully known; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the form ayatana as either permanent or impermanent; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the sound, odor, taste, touch, and dharma ayatanas as either permanent or impermanent; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

They should contemplate the form ayatana as either pleasant or painful; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the sound, odor, taste, touch, and dharma ayatanas as either pleasant or painful; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the form ayatana as either self or non-self; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it.

They should contemplate the sound, odor, taste, touch, and dharma ayatanas as either self or non-self; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the form ayatana as either pure or impure; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the sound, odor, taste, touch, and dharma ayatanas as either pure or impure; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

They should contemplate the form ayatana as either quiescent or not quiescent; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the sound, odor, taste, touch, and dharma ayatanas as either quiescent or not quiescent; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the form ayatana as either secluded or not secluded; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it.

They should contemplate the sound, odor, taste, touch, and dharma ayatanas as either secluded or not secluded; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the form ayatana as either that which is to be fully known or that which is not to be fully known; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it.

They should contemplate the sound, odor, taste, touch, and dharma ayatanas as either that which is to be fully known or that which is not to be fully known; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the eye dhatu as either permanent or impermanent; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind dhatus as either permanent or impermanent; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

They should contemplate the eye dhatu as either pleasant or painful; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind dhatus as either pleasant or painful; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the eye dhatu as either self or non-self; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it.

They should contemplate the ear, nose, tongue, body, and mind dhatus as either self or non-self; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the eye dhatu as either pure or impure; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind dhatus as either pure or impure; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

They should contemplate the eye dhatu as either quiescent or not quiescent; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind dhatus as either quiescent or not quiescent; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the eye dhatu as either secluded or not secluded; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it.

They should contemplate the ear, nose, tongue, body, and mind dhatus as either secluded or not secluded; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them. They should contemplate the eye dhatu as either that which is to be fully known or that which is not to be fully known; because it cannot be conceptually elaborated, they should not conceptually elaborate upon it. They should contemplate the ear, nose, tongue, body, and mind dhatus as either that which is to be fully known or that which is not to be fully known; because they cannot be conceptually elaborated, they should not conceptually elaborate upon them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the form dhatu as either permanent or impermanent; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the sound, odor, taste, touch, and mental-object dhatus as either permanent or impermanent; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the form dhatu as either pleasurable or painful; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the sound, odor, taste, touch, and mental-object dhatus as either pleasurable or painful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the form dhatu as either self or non-self; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the sound, odor, taste, touch, and mental-object dhatus as either self or non-self; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the form dhatu as either pure or impure; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the sound, odor, taste, touch, and mental-object dhatus as either pure or impure; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the form dhatu as either peaceful or not peaceful; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the sound, odor, taste, touch, and mental-object dhatus as either peaceful or not peaceful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the form dhatu as either detached or not detached; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the sound, odor, taste, touch, and mental-object dhatus as either detached or not detached; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the form dhatu as either something to be fully known or not something to be fully known; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the sound, odor, taste, touch, and mental-object dhatus as either something to be fully known or not something to be fully known; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the eye-consciousness dhatu as either permanent or impermanent; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either permanent or impermanent; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the eye-consciousness dhatu as either pleasurable or painful; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either pleasurable or painful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the eye-consciousness dhatu as either self or non-self; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either self or non-self; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the eye-consciousness dhatu as either pure or impure; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either pure or impure; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the eye-consciousness dhatu as either peaceful or not peaceful; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either peaceful or not peaceful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the eye-consciousness dhatu as either detached or not detached; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either detached or not detached; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the eye-consciousness dhatu as either something to be fully known or not something to be fully known; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either something to be fully known or not something to be fully known; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate eye-contact as either permanent or impermanent; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate ear-, nose-, tongue-, body-, and mind-contact as either permanent or impermanent; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate eye-contact as either pleasurable or painful; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate ear-, nose-, tongue-, body-, and mind-contact as either pleasurable or painful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate eye-contact as either self or non-self; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate ear-, nose-, tongue-, body-, and mind-contact as either self or non-self; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate eye-contact as either pure or impure; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate ear-, nose-, tongue-, body-, and mind-contact as either pure or impure; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate eye-contact as either peaceful or not peaceful; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate ear-, nose-, tongue-, body-, and mind-contact as either peaceful or not peaceful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate eye-contact as either detached or not detached; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate ear-, nose-, tongue-, body-, and mind-contact as either detached or not detached; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate eye-contact as either something to be fully known or not something to be fully known; since it is beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate ear-, nose-, tongue-, body-, and mind-contact as either something to be fully known or not something to be fully known; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the feelings arising with eye-contact as condition as either permanent or impermanent; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either permanent or impermanent; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the feelings arising with eye-contact as condition as either pleasurable or painful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either pleasurable or painful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the feelings arising with eye-contact as condition as either self or non-self; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either self or non-self; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the feelings arising with eye-contact as condition as either pure or impure; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either pure or impure; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the feelings arising with eye-contact as condition as either peaceful or not peaceful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either peaceful or not peaceful; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the feelings arising with eye-contact as condition as either detached or not detached; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either detached or not detached; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

They should contemplate the feelings arising with eye-contact as condition as either something to be fully known or not something to be fully known; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration. They should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either something to be fully known or not something to be fully known; since they are beyond conceptual elaboration, they should not engage in conceptual elaboration.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the earth dhatu as either permanent or impermanent; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the water, fire, wind, space, and consciousness dhatus as either permanent or impermanent; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the earth dhatu as either pleasant or painful; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the water, fire, wind, space, and consciousness dhatus as either pleasant or painful; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the earth dhatu as either self or non-self; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the water, fire, wind, space, and consciousness dhatus as either self or non-self; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the earth dhatu as either pure or impure; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the water, fire, wind, space, and consciousness dhatus as either pure or impure; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the earth dhatu as either peaceful or not peaceful; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the water, fire, wind, space, and consciousness dhatus as either peaceful or not peaceful; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the earth dhatu as either detached or not detached; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the water, fire, wind, space, and consciousness dhatus as either detached or not detached; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the earth dhatu as either something to be fully known or not something to be fully known; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the water, fire, wind, space, and consciousness dhatus as either something to be fully known or not something to be fully known; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate ignorance as either permanent or impermanent; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate ignorance as either pleasant or painful; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate ignorance as either self or non-self; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate ignorance as either pure or impure; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate ignorance as either peaceful or not peaceful; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as either peaceful or not peaceful; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate ignorance as either detached or not detached; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as either detached or not detached; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate ignorance as either something to be fully known or not something to be fully known; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress as either something to be fully known or not something to be fully known; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, they should contemplate the perfection of generosity as either permanent or impermanent; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita as either permanent or impermanent; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the perfection of generosity as either pleasant or painful; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the perfection of ethical discipline through prajnaparamita as either pleasant or painful; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the perfection of generosity as either self or non-self; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the perfection of ethical discipline through prajnaparamita as either self or non-self; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the perfection of generosity as either pure or impure; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the perfection of ethical discipline through prajnaparamita as either pure or impure; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the perfection of generosity as either peaceful or not peaceful; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the perfection of ethical discipline through prajnaparamita as either peaceful or not peaceful; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the perfection of generosity as either detached or not detached; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the perfection of ethical discipline through prajnaparamita as either detached or not detached; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation. They should contemplate the perfection of generosity as either something to be fully known or not something to be fully known; since it is beyond conceptual proliferation, they should not engage in conceptual proliferation.

They should contemplate the perfection of ethical discipline through prajnaparamita as either something to be fully known or not something to be fully known; since they are beyond conceptual proliferation, they should not engage in conceptual proliferation.

Subhuti, when a great bodhisattva practices profound prajnaparamita, he should contemplate whether internal emptiness is permanent or impermanent; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence,

the emptiness of self-nature, and the emptiness of the nonexistence of self-nature are permanent or impermanent; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether internal emptiness is pleasant or painful; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether external emptiness, up to and including the emptiness of the nonexistence of self-nature, is pleasant or painful; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether internal emptiness is self or nonself; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it.

He should contemplate whether external emptiness, up to and including the emptiness of the nonexistence of self-nature, is self or nonself; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether internal emptiness is pure or impure; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether external emptiness, up to and including the emptiness of the nonexistence of self-nature, is pure or impure; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether internal emptiness is quiescent or not quiescent; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether external emptiness, up to and including the emptiness of the nonexistence of self-nature, is quiescent or not quiescent; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether internal emptiness is secluded or not secluded; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether external emptiness, up to and including the emptiness of the nonexistence of self-nature, is secluded or not secluded; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether internal emptiness is something to be fully known or not something to be fully known; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether external emptiness, up to and including the emptiness of the nonexistence of self-nature, is something to be fully known or not something to be fully known; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

Subhuti, when a great bodhisattva practices profound prajnaparamita, he should contemplate whether suchness is permanent or impermanent; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether the dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are permanent or impermanent; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether suchness is pleasant or painful; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether the dharma realm, up to and including the inconceivable realm, is pleasant or painful; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether suchness is self or nonself; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it.

He should contemplate whether the dharma realm, up to and including the inconceivable realm, is self or nonself; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether suchness is pure or impure; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether the dharma realm, up to and including the inconceivable realm, is pure or impure; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether suchness is quiescent or not quiescent; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it. He should contemplate whether the dharma realm, up to and including the inconceivable realm, is quiescent or not quiescent; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether suchness is secluded or not secluded; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it.

He should contemplate whether the dharma realm, up to and including the inconceivable realm, is secluded or not secluded; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether suchness is something to be fully known or not something to be fully known; since it cannot be subject to conceptual elaboration, he should not conceptually elaborate upon it.

He should contemplate whether the dharma realm, up to and including the inconceivable realm, is something to be fully known or not something to be fully known; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

Subhuti, when a great bodhisattva practices profound prajnaparamita, he should contemplate whether the four foundations of mindfulness are permanent or impermanent; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are permanent or impermanent; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether the four foundations of mindfulness are pleasant or painful; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether the four right efforts, up to and including the eightfold noble path, are pleasant or painful; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether the four foundations of mindfulness are self or nonself; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether the four right efforts, up to and including the eightfold noble path, are self or nonself; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether the four foundations of mindfulness are pure or impure; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether the four right efforts, up to and including the eightfold noble path, are pure or impure; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether the four foundations of mindfulness are quiescent or not quiescent; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether the four right efforts, up to and including the eightfold noble path, are quiescent or not quiescent; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether the four foundations of mindfulness are secluded or not secluded; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether the four right efforts, up to and including the eightfold noble path, are secluded or not secluded; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them. He should contemplate whether the four foundations of mindfulness are something to be fully known or not something to be fully known; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

He should contemplate whether the four right efforts, up to and including the eightfold noble path, are something to be fully known or not something to be fully known; since they cannot be subject to conceptual elaboration, he should not conceptually elaborate upon them.

Subhuti, when a great bodhisattva practices profound prajnaparamita, they should contemplate the Noble Truth of suffering as either permanent or impermanent; since it cannot be conceptually elaborated upon, they should not conceptually elaborate upon it. They should contemplate the Noble Truths of the origin, cessation, and path as either permanent or impermanent; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the Noble Truth of suffering as either pleasant or painful; since it cannot be conceptually elaborated upon, they should not conceptually elaborate upon it. They should contemplate the Noble Truths of the origin, cessation, and path as either pleasant or painful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the Noble Truth of suffering as either self or non-self; since it cannot be conceptually elaborated upon, they should not conceptually elaborate upon it.

They should contemplate the Noble Truths of the origin, cessation, and path as either self or non-self; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the Noble Truth of suffering as either pure or impure; since it cannot be conceptually elaborated upon, they should not conceptually elaborate upon it. They should contemplate the Noble Truths of the origin, cessation, and path as either pure or impure; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the Noble Truth of suffering as either peaceful or not peaceful; since it cannot be conceptually elaborated upon, they should not conceptually elaborate upon it. They should contemplate the Noble Truths of the origin, cessation, and path as either peaceful or not peaceful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the Noble Truth of suffering as either secluded or not secluded; since it cannot be conceptually elaborated upon, they should not conceptually elaborate upon it.

They should contemplate the Noble Truths of the origin, cessation, and path as either secluded or not secluded; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the Noble Truth of suffering as either that which is to be fully known or not that which is to be fully known; since it cannot be conceptually elaborated upon, they should not conceptually elaborate upon it.

They should contemplate the Noble Truths of the origin, cessation, and path as either that which is to be fully known or not that which is to be fully known; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

Subhuti, when a great bodhisattva practices profound prajnaparamita, they should contemplate the four dhyanas as either permanent or impermanent; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the four immeasurables and the four formless concentrations as either permanent or impermanent; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the four dhyanas as either pleasant or painful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the four immeasurables and the four formless concentrations as either pleasant or painful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the four dhyanas as either self or non-self; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the four immeasurables and the four formless concentrations as either self or non-self; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the four dhyanas as either pure or impure; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the four immeasurables and the four formless concentrations as either pure or impure; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the four dhyanas as either peaceful or not peaceful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the four immeasurables and the four formless concentrations as either peaceful or not peaceful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the four dhyanas as either secluded or not secluded; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the four immeasurables and the four formless concentrations as either secluded or not secluded; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the four dhyanas as either that which is to be fully known or not that which is to be fully known; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the four immeasurables and the four formless concentrations as either that which is to be fully known or not that which is to be fully known; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

Subhuti, when a great bodhisattva practices profound prajnaparamita, they should contemplate the eight liberations as either permanent or impermanent; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres as either permanent or impermanent; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the eight liberations as either pleasant or painful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres as either pleasant or painful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the eight liberations as either self or non-self; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres as either self or non-self; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the eight liberations as either pure or impure; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres as either pure or impure; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the eight liberations as either peaceful or not peaceful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres as either peaceful or not peaceful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the eight liberations as either secluded or not secluded; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres as either secluded or not secluded; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the eight liberations as either that which is to be fully known or not that which is to be fully known; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres as either that which is to be fully known or not that which is to be fully known; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

Subhuti, when a great bodhisattva practices profound prajnaparamita, they should contemplate the samadhi gateways as either permanent or impermanent; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the dharani gateways as either permanent or impermanent; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the samadhi gateways as either pleasant or painful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the dharani gateways as either pleasant or painful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the samadhi gateways as either self or non-self; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the dharani gateways as either self or non-self; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the samadhi gateways as either pure or impure; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the dharani gateways as either pure or impure; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the samadhi gateways as either peaceful or not peaceful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the dharani gateways as either peaceful or not peaceful; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the samadhi gateways as either secluded or not secluded; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

They should contemplate the dharani gateways as either secluded or not secluded; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the samadhi gateways as either that which is to be fully known or not that which is to be fully known; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them. They should contemplate the dharani gateways as either that which is to be fully known or not that which is to be fully known; since they cannot be conceptually elaborated upon, they should not conceptually elaborate upon them.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the bodhisattva should contemplate the gateway to liberation of emptiness as either permanent or impermanent, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the gateways to liberation of signlessness and wishlessness as either permanent or impermanent, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the gateway to liberation of emptiness as either blissful or painful, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the gateways to liberation of signlessness and wishlessness as either blissful or painful, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the gateway to liberation of emptiness as either self or non-self, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the gateways to liberation of signlessness and wishlessness as either self or non-self, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the gateway to liberation of emptiness as either pure or impure, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the gateways to liberation of signlessness and wishlessness as either pure or impure, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the gateway to liberation of emptiness as either quiescent or not quiescent, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the gateways to liberation of signlessness and wishlessness as either quiescent or not quiescent, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the gateway to liberation of emptiness as either detached or not detached, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the gateways to liberation of signlessness and wishlessness as either detached or not detached, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the gateway to liberation of emptiness as either that which is to be fully known or not that which is to be fully known, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the gateways to liberation of signlessness and wishlessness as either that which is to be fully known or not that which is to be fully known, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the bodhisattva should contemplate the Ground of Great Joy as either permanent or impermanent, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground as either permanent or impermanent, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the Ground of Great Joy as either blissful or painful, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either blissful or painful, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated. The bodhisattva should contemplate the Ground of Great Joy as either self or non-self, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated;

the bodhisattva should contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either self or non-self, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the Ground of Great Joy as either pure or impure, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either pure or impure, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated. The bodhisattva should contemplate the Ground of Great Joy as either quiescent or not quiescent, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated;

the bodhisattva should contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either quiescent or not quiescent, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the Ground of Great Joy as either detached or not detached, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either detached or not detached, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the Ground of Great Joy as either that which is to be fully known or not that which is to be fully known, yet it is not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the Ground of Stainlessness through the Dharma Cloud Ground as either that which is to be fully known or not that which is to be fully known, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

Subhuti! When a great bodhisattva practices the profound prajnaparamita, the bodhisattva should contemplate the five kinds of eyes as either permanent or impermanent, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the six superknowledges as either permanent or impermanent, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the five kinds of eyes as either blissful or painful, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the six superknowledges as either blissful or painful, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated. The bodhisattva should contemplate the five kinds of eyes as either self or non-self, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the six superknowledges as either self or non-self, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the five kinds of eyes as either pure or impure, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the six superknowledges as either pure or impure, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated. The bodhisattva should contemplate the five kinds of eyes as either quiescent or not quiescent, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the six superknowledges as either quiescent or not quiescent, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

The bodhisattva should contemplate the five kinds of eyes as either detached or not detached, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated; the bodhisattva should contemplate the six superknowledges as either detached or not detached, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated. The bodhisattva should contemplate the five kinds of eyes as either that which is to be fully known or not that which is to be fully known, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated;

the bodhisattva should contemplate the six superknowledges as either that which is to be fully known or not that which is to be fully known, yet they are not subject to conceptual elaboration and therefore should not be conceptually elaborated.

Subhuti! When a great bodhisattva practices profound prajnaparamita, he should contemplate the Buddha’s ten powers as either permanent or impermanent. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them.

He should contemplate the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha as either permanent or impermanent. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them. He should contemplate the Buddha’s ten powers as either blissful or suffering.

Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them. He should contemplate the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha as either blissful or suffering. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them.

He should contemplate the Buddha’s ten powers as either self or non-self. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them. He should contemplate the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha as either self or non-self.

Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them. He should contemplate the Buddha’s ten powers as either pure or impure. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them.

He should contemplate the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha as either pure or impure. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them. He should contemplate the Buddha’s ten powers as either quiescent or not quiescent.

Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them. He should contemplate the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha as either quiescent or not quiescent. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them.

He should contemplate the Buddha’s ten powers as either detached or not detached. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them. He should contemplate the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha as either detached or not detached.

Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them. He should contemplate the Buddha’s ten powers as either objects of complete knowledge or not objects of complete knowledge. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them.

He should contemplate the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha as either objects of complete knowledge or not objects of complete knowledge. Since they are beyond conceptual proliferation, he should not engage in conceptual proliferation concerning them.

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