THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 368
Chapter 64: STUDYING ALL THE PATHS OF PRACTICE (3)
Furthermore, Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, they should contemplate form as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate feeling, perception, formations, and consciousness as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate form as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate feeling, perception, formations, and consciousness as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate form as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate feeling, perception, formations, and consciousness as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate form as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate feeling, perception, formations, and consciousness as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate form as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate feeling, perception, formations, and consciousness as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate form as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate feeling, perception, formations, and consciousness as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate form as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate feeling, perception, formations, and consciousness as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration.
Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, they should contemplate the eye faculty as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind faculties as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye faculty as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind faculties as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye faculty as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind faculties as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye faculty as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind faculties as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye faculty as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind faculties as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye faculty as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind faculties as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye faculty as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind faculties as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration.
Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, they should contemplate the form realm as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the sound, smell, taste, touch, and dharma realms as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the form realm as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the sound, smell, taste, touch, and dharma realms as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the form realm as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the sound, smell, taste, touch, and dharma realms as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the form realm as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the sound, smell, taste, touch, and dharma realms as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the form realm as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the sound, smell, taste, touch, and dharma realms as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the form realm as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the sound, smell, taste, touch, and dharma realms as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the form realm as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the sound, smell, taste, touch, and dharma realms as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration.
Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, they should contemplate the eye element as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind elements as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye element as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind elements as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye element as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind elements as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye element as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind elements as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye element as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind elements as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye element as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind elements as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye element as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind elements as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration.
Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, they should contemplate the eye consciousness element as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind consciousness elements as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye consciousness element as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind consciousness elements as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye consciousness element as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind consciousness elements as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye consciousness element as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind consciousness elements as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye consciousness element as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind consciousness elements as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye consciousness element as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind consciousness elements as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the eye consciousness element as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate the ear, nose, tongue, body, and mind consciousness elements as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration.
Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, they should contemplate eye-contact as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as either permanent or impermanent, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate eye-contact as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as either pleasant or painful, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate eye-contact as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as either self or not-self, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate eye-contact as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as either pure or impure, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate eye-contact as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as either tranquil or not tranquil, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate eye-contact as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as either detached or not detached, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate eye-contact as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration. They should contemplate ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as either an object fully known or not an object fully known, neither of which can be the subject of conceptual elaboration; therefore, they should not engage in conceptual elaboration.
O Subhūti, when a great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate that the feelings arising dependent upon eye-contact, whether permanent or impermanent, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon ear, nose, tongue, body, and mind contact, whether permanent or impermanent, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon eye-contact, whether pleasant or unpleasant, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon ear, nose, tongue, body, and mind contact, whether pleasant or unpleasant, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon eye-contact, whether self or not-self, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon ear, nose, tongue, body, and mind contact, whether self or not-self, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon eye-contact, whether pure or impure, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon ear, nose, tongue, body, and mind contact, whether pure or impure, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon eye-contact, whether peaceful or not peaceful, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon ear, nose, tongue, body, and mind contact, whether peaceful or not peaceful, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon eye-contact, whether detached or not detached, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon ear, nose, tongue, body, and mind contact, whether detached or not detached, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon eye-contact, whether objects of complete knowledge or not objects of complete knowledge, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate that the feelings arising dependent upon ear, nose, tongue, body, and mind contact, whether objects of complete knowledge or not objects of complete knowledge, cannot be the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the earth element, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the water, fire, wind, space, and consciousness elements, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the earth element, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the water, fire, wind, space, and consciousness elements, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the earth element, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the water, fire, wind, space, and consciousness elements, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the earth element, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the water, fire, wind, space, and consciousness elements, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the earth element, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the water, fire, wind, space, and consciousness elements, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the earth element, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the water, fire, wind, space, and consciousness elements, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the earth element, whether an object of complete knowledge or not an object of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the water, fire, wind, space, and consciousness elements, whether objects of complete knowledge or not objects of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate ignorance, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate ignorance, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate ignorance, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate ignorance, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate ignorance, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate ignorance, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate ignorance, whether an object of complete knowledge or not an object of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, whether objects of complete knowledge or not objects of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the perfection of generosity, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate moral discipline, patience, diligence, meditative concentration, and the perfection of wisdom, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the perfection of generosity, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate moral discipline up to the perfection of wisdom, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the perfection of generosity, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate moral discipline up to the perfection of wisdom, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the perfection of generosity, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate moral discipline up to the perfection of wisdom, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the perfection of generosity, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate moral discipline up to the perfection of wisdom, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the perfection of generosity, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate moral discipline up to the perfection of wisdom, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the perfection of generosity, whether an object of complete knowledge or not an object of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate moral discipline up to the perfection of wisdom, whether objects of complete knowledge or not objects of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate internal emptiness, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be apprehended, emptiness of no nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate internal emptiness, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate external emptiness up to emptiness of the intrinsic nature of emptiness, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate internal emptiness, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate external emptiness up to emptiness of the intrinsic nature of emptiness, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate internal emptiness, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate external emptiness up to emptiness of the intrinsic nature of emptiness, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate internal emptiness, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate external emptiness up to emptiness of the intrinsic nature of emptiness, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate internal emptiness, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate external emptiness up to emptiness of the intrinsic nature of emptiness, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate internal emptiness, whether an object of complete knowledge or not an object of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate external emptiness up to emptiness of the intrinsic nature of emptiness, whether objects of complete knowledge or not objects of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate suchness, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dharma realm, the nature of dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the certainty of dharma, the abiding of dharma, ultimate reality, the realm of space, and the inconceivable realm, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate suchness, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dharma realm up to the inconceivable realm, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate suchness, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dharma realm up to the inconceivable realm, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate suchness, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dharma realm up to the inconceivable realm, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate suchness, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dharma realm up to the inconceivable realm, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate suchness, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dharma realm up to the inconceivable realm, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate suchness, whether an object of complete knowledge or not an object of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dharma realm up to the inconceivable realm, whether objects of complete knowledge or not objects of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the four applications of mindfulness, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four applications of mindfulness, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four right efforts up to the eightfold noble path, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four applications of mindfulness, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four right efforts up to the eightfold noble path, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four applications of mindfulness, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four right efforts up to the eightfold noble path, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four applications of mindfulness, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four right efforts up to the eightfold noble path, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four applications of mindfulness, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four right efforts up to the eightfold noble path, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four applications of mindfulness, whether an object of complete knowledge or not an object of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four right efforts up to the eightfold noble path, whether objects of complete knowledge or not objects of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the noble truth of suffering, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truths of origin, cessation, and the path, whether permanent or impermanent, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truth of suffering, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truths of origin, cessation, and the path, whether pleasant or unpleasant, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truth of suffering, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truths of origin, cessation, and the path, whether self or not-self, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truth of suffering, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truths of origin, cessation, and the path, whether pure or impure, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truth of suffering, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truths of origin, cessation, and the path, whether peaceful or not peaceful, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truth of suffering, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truths of origin, cessation, and the path, whether detached or not detached, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truth of suffering, whether an object of complete knowledge or not an object of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the noble truths of origin, cessation, and the path, whether objects of complete knowledge or not objects of complete knowledge, as not being the subject of conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the four meditations (dhyānas) as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four immeasurables and the four formless concentrations as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four meditations as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four immeasurables and the four formless concentrations as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four meditations as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four immeasurables and the four formless concentrations as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four meditations as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four immeasurables and the four formless concentrations as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four meditations as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four immeasurables and the four formless concentrations as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four meditations as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four immeasurables and the four formless concentrations as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four meditations as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four immeasurables and the four formless concentrations as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the eight liberations as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight bases of mastery, the nine successive concentrations, and the ten universal bases as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight liberations as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight bases of mastery, the nine successive concentrations, and the ten universal bases as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight liberations as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight bases of mastery, the nine successive concentrations, and the ten universal bases as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight liberations as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight bases of mastery, the nine successive concentrations, and the ten universal bases as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight liberations as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight bases of mastery, the nine successive concentrations, and the ten universal bases as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight liberations as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight bases of mastery, the nine successive concentrations, and the ten universal bases as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight liberations as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the eight bases of mastery, the nine successive concentrations, and the ten universal bases as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the samādhi teachings as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dhāraṇī teachings as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the samādhi teachings as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dhāraṇī teachings as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the samādhi teachings as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dhāraṇī teachings as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the samādhi teachings as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dhāraṇī teachings as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the samādhi teachings as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dhāraṇī teachings as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the samādhi teachings as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dhāraṇī teachings as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the samādhi teachings as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the dhāraṇī teachings as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the liberation teaching of Emptiness as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teachings of Signlessness and Wishlessness as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teaching of Emptiness as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teachings of Signlessness and Wishlessness as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teaching of Emptiness as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teachings of Signlessness and Wishlessness as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teaching of Emptiness as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teachings of Signlessness and Wishlessness as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teaching of Emptiness as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teachings of Signlessness and Wishlessness as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teaching of Emptiness as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teachings of Signlessness and Wishlessness as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teaching of Emptiness as either an object of universal knowledge or not an object of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the liberation teachings of Signlessness and Wishlessness as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the stage of Joyful Abiding as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stages of Freedom from Defilement, Radiance, Flaming Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Joyful Abiding as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Freedom from Defilement through the stage of Dharma Cloud as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Joyful Abiding as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Freedom from Defilement through the stage of Dharma Cloud as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Joyful Abiding as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Freedom from Defilement through the stage of Dharma Cloud as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Joyful Abiding as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Freedom from Defilement through the stage of Dharma Cloud as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Joyful Abiding as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Freedom from Defilement through the stage of Dharma Cloud as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Joyful Abiding as either an object of universal knowledge or not an object of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the stage of Freedom from Defilement through the stage of Dharma Cloud as either an object of universal knowledge or not an object of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the five kinds of eyes as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the six supernatural powers as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the five kinds of eyes as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the six supernatural powers as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the five kinds of eyes as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the six supernatural powers as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the five kinds of eyes as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the six supernatural powers as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the five kinds of eyes as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the six supernatural powers as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the five kinds of eyes as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the six supernatural powers as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the five kinds of eyes as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the six supernatural powers as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation.
O Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, he should contemplate the ten powers of the Buddha as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha as either permanent or impermanent, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the ten powers of the Buddha as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha as either blissful or painful, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the ten powers of the Buddha as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha as either self or not-self, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the ten powers of the Buddha as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha as either pure or impure, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the ten powers of the Buddha as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha as either tranquil or not tranquil, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the ten powers of the Buddha as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha as either detached or not detached, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the ten powers of the Buddha as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation. He should contemplate the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha as either objects of universal knowledge or not objects of universal knowledge, which cannot be subject to conceptual proliferation; therefore, he should not engage in conceptual proliferation.