ཤེས་རབ་དང་ལྡན་པ་ཡང་མྱི་དམྱིགས། ཤེས་རབ་འཆལ་པ་ཡང་མྱི་དམྱིགས་སོ། །ཀཽ་ཤི་ཀ་འོན་ཀྱང་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ནི། གཟུགས་མྱི་དམྱིགས་པའི་ཚུལ་དང་། ཚོར་བ་མྱི་དམྱིགས་པའི་ཚུལ་དང་། འདུ་ཤེས་མྱི་དམྱིགས་པའི་ཚུལ་དང་། འདུ་བྱེད་མྱི་དམྱིགས་པའི་ཚུལ་དང་། རྣམ་པར་ཤེས་པ་མྱི་དམྱིགས་པའི་ཚུལ་དང་། མྱིག་མྱི་དམྱིགས་པའི་ཚུལ་དང་། རྣ་བ་མྱི་དམྱིགས་པའི་ཚུལ་དང་། སྣ་མྱི་དམྱིགས་པའི་ཚུལ་དང་། ལྕེ་མྱི་དམྱིགས་པའི་ཚུལ་དང་། ལུས་མྱི་དམྱིགས་པའི་ཚུལ་དང་། ཡིད་མྱི་དམྱིགས་པའི་ཚུལ་དང་། གཟུགས་མྱི་དམྱིགས་པའི་ཚུལ་དང་། སྒྲ་མྱི་དམྱིགས་པའི་ཚུལ་དང་། དྲི་མྱི་དམྱིགས་པའི་ཚུལ་དང་། རོ་མྱི་དམྱིགས་པའི་ཚུལ་དང་། རེག་མྱི་དམྱིགས་པའི་ཚུལ་དང་། ཆོས་མྱི་དམྱིགས་པའི་ཚུལ་དང་།
“Nevertheless, Kauśika, by way of not apprehending all phenomena—by way of not apprehending physical forms, by way of not apprehending feelings, by way of not apprehending perceptions, by way of not apprehending formative predispositions, and by way of not apprehending consciousness; by way of not apprehending the eyes, by way of not apprehending the ears, by way of not apprehending the nose, by way of not apprehending the tongue, by way of not apprehending the body, and by way of not apprehending the mental faculty; by way of not apprehending sights, by way of not apprehending sounds, by way of not apprehending odors, by way of not apprehending tastes, by way of not apprehending tangibles, and by way of not apprehending mental phenomena; by way of not apprehending visual consciousness, by way of not apprehending auditory consciousness, by way of not apprehending olfactory consciousness, by way of not apprehending gustatory consciousness, by way of not apprehending tactile consciousness, and by way of not apprehending mental consciousness; by way of not apprehending visually compounded sensory contact, by way of not apprehending aurally compounded sensory contact, by way of not apprehending nasally compounded sensory contact, by way of not apprehending lingually compounded sensory contact, by way of not apprehending corporeally compounded sensory contact, and by way of not apprehending mentally compounded sensory contact; by way of not apprehending feelings conditioned by visually compounded sensory contact, by way of not apprehending feelings conditioned by aurally compounded sensory contact, by way of not apprehending feelings conditioned by nasally compounded sensory contact, by way of not apprehending feelings conditioned by lingually compounded sensory contact, by way of not apprehending feelings conditioned by corporeally compounded sensory contact, and by way of not apprehending feelings conditioned by mentally compounded sensory contact; by way of not apprehending the earth element, by way of not apprehending the water element, by way of not apprehending the fire element, by way of not apprehending the wind element, by way of not apprehending the space element, and by way of not apprehending the consciousness element; by way of not apprehending ignorance, by way of not apprehending formative predispositions, by way of not apprehending consciousness, by way of not apprehending name and form, by way of not apprehending the six sense fields, by way of not apprehending sensory contact, by way of not apprehending sensation, by way of not apprehending craving, by way of not apprehending grasping, by way of not apprehending the rebirth process, by way of not apprehending birth, and by way of not apprehending aging and death; by way of not apprehending the perfection of generosity, by way of not apprehending the perfection of ethical discipline, by way of not apprehending the perfection of tolerance, by way of not apprehending the perfection of perseverance, by way of not apprehending the perfection of meditative concentration, and by way of not apprehending the perfection of wisdom; by way of not apprehending the emptiness of internal phenomena, by way of not apprehending the emptiness of external phenomena, by way of not apprehending the emptiness of external and internal phenomena, by way of not apprehending the emptiness of emptiness, by way of not apprehending the emptiness of great extent, by way of not apprehending the emptiness of ultimate reality, by way of not apprehending the emptiness of conditioned phenomena, by way of not apprehending the emptiness of unconditioned phenomena, by way of not apprehending the emptiness of the unlimited, by way of not apprehending the emptiness of that which has neither beginning nor end, by way of not apprehending the emptiness of nonexclusion, by way of not apprehending the emptiness of inherent nature, by way of not apprehending the emptiness of all phenomena, by way of not apprehending the emptiness of intrinsic defining characteristics, by way of not apprehending the emptiness of that which cannot be apprehended, by way of not apprehending the emptiness of nonentities, by way of not apprehending the emptiness of essential nature, and by way of not apprehending the emptiness of an essential nature of nonentities; by way of not apprehending the four applications of mindfulness, by way of not apprehending the four correct exertions, by way of not apprehending the four supports for miraculous ability, by way of not apprehending the five faculties, by way of not apprehending the five powers, by way of not apprehending the seven branches of enlightenment, and by way of not apprehending the noble eightfold path; by way of not apprehending the four truths of the noble ones, by way of not apprehending the four meditative concentrations, by way of not apprehending the four immeasurable attitudes, by way of not apprehending the four formless absorptions, by way of not apprehending the eight liberations, by way of not apprehending the nine serial steps of meditative absorption, by way of not apprehending the emptiness, signlessness, and wishlessness gateways to liberation, by way of not apprehending the five extrasensory powers, by way of not apprehending all the meditative stabilities, by way of not apprehending all the dhāraṇī gateways, by way of not apprehending the ten powers of the tathāgatas, by way of not apprehending the four fearlessnesses, by way of not apprehending the four kinds of exact knowledge, by way of not apprehending great loving kindness, by way of not apprehending great compassion, and by way of not apprehending the eighteen distinct qualities of the buddhas; and by way of not apprehending the fruit of having entered the stream, by way of not apprehending the fruit of once-returner, by way of not apprehending the fruit of non-returner, by way of not apprehending arhatship, by way of not apprehending individual enlightenment, by way of not apprehending the knowledge of the aspects of the path, and by way of not apprehending all-aspect omniscience—just the perfection of wisdom takes precedence for bodhisattva great beings giving gifts in order to fulfill the perfection of generosity, just the perfection of wisdom takes precedence for bodhisattva great beings maintaining ethical discipline in order to fulfill the perfection of ethical discipline, just the perfection of wisdom takes precedence for bodhisattva great beings fully achieving tolerance in order to fulfill the perfection of tolerance, just the perfection of wisdom takes precedence for bodhisattva great beings making an effort at perseverance in order to fulfill the perfection of perseverance, just the perfection of wisdom takes precedence for bodhisattva great beings absorbed in meditative concentration in order to fulfill the perfection of meditative concentration, and just the perfection of wisdom takes precedence for those bodhisattva great beings surveying phenomena in order to fulfill the perfection of wisdom.
Sensory contact, Observation, Association