དེ་བཞིན་དུ་ཚུལ་ཁྲིམས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང་། བཟོད་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང་། བརྩོན་འགྲུས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང་། བསམ་གཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དང་། ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བསྒོམ་པར་མི་ནུས་སོ། །དེ་བཞིན་དུ་མིག་གཟུང་བའམ། སྤང་བར་བྱ་བའི་ཕྱིར་སྤྱོད་པ་དང་། དེ་བཞིན་དུ་རྣ་བ་དང་། སྣ་དང་། ལྕེ་དང་། ལུས་དང་། ཡིད་གཟུང་བའམ། སྤང་བར་བྱ་བའི་ཕྱིར་སྤྱོད་པ་དང་། དེ་བཞིན་དུ་གཟུགས་རྣམས་དང་། སྒྲ་རྣམས་དང་། དྲི་རྣམས་དང་། རོ་རྣམས་དང་། རེག་བྱ་རྣམས་དང་། ཆོས་རྣམས་གཟུང་བའམ། སྤང་བར་བྱ་བའི་ཕྱིར་སྤྱོད་པ་དང་། དེ་བཞིན་དུ་མིག་གི་ཁམས་དང་། གཟུགས་ཀྱི་ཁམས་དང་།
“Similarly, those who practice in order that they might grasp or reject the eyes; and similarly, who practice in order that they might grasp or reject the ears, nose, tongue, body, and mental faculty; and similarly, who practice in order that they might grasp or reject sights, sounds, odors, tastes, tangibles, and mental phenomena; and similarly, who practice in order that they might grasp or reject the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness; and similarly, who practice in order that they might grasp or reject the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of tangibles, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness; and similarly, those who practice in order that they might grasp or reject the transcendent perfection of generosity, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom; and similarly, those who practice in order that they might grasp or reject the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal, the emptiness of inherent existence, the emptiness of all things, the emptiness of intrinsic defining characteristics, the emptiness of non-apprehension, the emptiness of non-entities, the emptiness of essential nature, and the emptiness of the essential nature of non-entities; and similarly, those who practice in order that they might grasp or reject the applications of mindfulness, and likewise the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; and similarly, those who practice in order that they might grasp or reject the ten powers of the tathāgatas, and in the same vein, those who practice in order that they might grasp or reject [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas—none of these can cultivate the four applications of mindfulness.
Emptiness, Knowledge, Exertion