Chinese
复次，善现，菩萨摩诃萨，若于般若波罗蜜多行时，不以具一切相智之心作意，而于水界内空作意，以作意之相亦缘内空，亦以空性而生憍慢。复次，善现，菩萨摩诃萨，若于般若波罗蜜多行时，不以具一切相智之心作意，而于水界外空作意，以作意之相亦缘外空，亦以空性而生憍慢。复次，善现，菩萨摩诃萨，若于般若波罗蜜多行时，不以具一切相智之心作意，而于水界内外空作意，以作意之相亦缘内外空，亦以空性而生憍慢。复次，善现，菩萨摩诃萨，若于般若波罗蜜多行时，不以具一切相智之心作意，而于水界空性空作意，以作意之相亦缘空性空，亦以空性而生憍慢。复次，善现，菩萨摩诃萨，若于般若波罗蜜多行时，不以具一切相智之心作意，而于水界大空作意，以作意之相亦缘大空，亦以空性而生憍慢。复次，善现，菩萨摩诃萨，若于般若波罗蜜多行时，不以具一切相智之心作意，而于水界胜义空作意，以作意之相亦缘胜义空，亦以空性而生憍慢。复次，善现，菩萨摩诃萨，若于般若波罗蜜多行时，不以具一切相智之心作意，而于水界有为空作意，以作意之相亦缘有为空，
English
Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, without attending with a mind endowed with all aspects of omniscience, he attends to the water element as internally empty, and with the aspect of attention, he also focuses on internal emptiness, and also becomes arrogant with emptiness. Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, without attending with a mind endowed with all aspects of omniscience, he attends to the water element as externally empty, and with the aspect of attention, he also focuses on external emptiness, and also becomes arrogant with emptiness. Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, without attending with a mind endowed with all aspects of omniscience, he attends to the water element as both internally and externally empty, and with the aspect of attention, he also focuses on both internal and external emptiness, and also becomes arrogant with emptiness. Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, without attending with a mind endowed with all aspects of omniscience, he attends to the water element as emptiness of emptiness, and with the aspect of attention, he also focuses on emptiness of emptiness, and also becomes arrogant with emptiness. Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, without attending with a mind endowed with all aspects of omniscience, he attends to the water element as great emptiness, and with the aspect of attention, he also focuses on great emptiness, and also becomes arrogant with emptiness. Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, without attending with a mind endowed with all aspects of omniscience, he attends to the water element as ultimate emptiness, and with the aspect of attention, he also focuses on ultimate emptiness, and also becomes arrogant with emptiness. Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, without attending with a mind endowed with all aspects of omniscience, he attends to the water element as conditioned emptiness, and with the aspect of attention, he also focuses on conditioned emptiness,
Chinese
也缘于所缘。空性也生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之心作意，而以水界无为虚空作意，以所缘之方式，缘于无为虚空性，空性也生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之心作意，而以水界超脱边际虚空作意，以所缘之方式，缘于超脱边际虚空性，空性也生起我慢。彼于般若 波罗蜜多行持之时，不以具足一切相智之心作意，而以水界无始无终虚空作意，以所缘之方式，缘于无始无终虚空性，空性也生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之心作意，而以水界无舍虚空作意，以所缘之方式，缘于无舍虚空性，空性也生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之心作意，而以水界自性虚空作意，以所缘之方式，缘于自性虚空性，空性也生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之心作意，而以水界诸法虚空作意，以所缘之方式，缘于诸法虚空性，空性也生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之心作意，而以水界自相虚空作意，以所缘之方式，缘于自相虚空性，
English
Also focuses on the object. Emptiness also gives rise to pride. When he practices the Perfection of Wisdom, without focusing on the mind that possesses all aspects of knowledge, he focuses on the unconditioned emptiness of the water element, and in the manner of an object of focus, he focuses on the unconditioned emptiness, and emptiness also gives rise to pride. When he practices the Perfection of Wisdom, without focusing on the mind that possesses all aspects of knowledge, he focuses on the emptiness of the water element that transcends the limits, and in the manner of an object of focus, he focuses on the emptiness that transcends the limits, and emptiness also gives rise to pride. When he practices the Perfection of Wisdom, without focusing on the mind that possesses all aspects of knowledge, he focuses on the emptiness of the water element that has no beginning and no end, and in the manner of an object of focus, he focuses on the emptiness that has no beginning and no end, and emptiness also gives rise to pride. When he practices the Perfection of Wisdom, without focusing on the mind that possesses all aspects of knowledge, he focuses on the emptiness of the water element that is not abandoned, and in the manner of an object of focus, he focuses on the emptiness that is not abandoned, and emptiness also gives rise to pride. When he practices the Perfection of Wisdom, without focusing on the mind that possesses all aspects of knowledge, he focuses on the emptiness of the water element's own nature, and in the manner of an object of focus, he focuses on the emptiness of its own nature, and emptiness also gives rise to pride. When he practices the Perfection of Wisdom, without focusing on the mind that possesses all aspects of knowledge, he focuses on the emptiness of all phenomena of the water element, and in the manner of an object of focus, he focuses on the emptiness of all phenomena, and emptiness also gives rise to pride. When he practices the Perfection of Wisdom, without focusing on the mind that possesses all aspects of knowledge, he focuses on the emptiness of the water element's own characteristics, and in the manner of an object of focus, he focuses on the emptiness of its own characteristics,