Chinese
即于无为（འདུས་མ་བྱས་，阿僧伽，asamkrta，无造作）空性如是作意，以所缘之方式，亦缘无为（འདུས་མ་བྱས་，阿僧伽，asamkrta，无造作）空性，且以空性而生慢心。彼于般若波罗蜜多行持时，不以具足一切相智之心作意，即于超出边际（མཐའ་ལས་འདས་པ་，阿那达，ananta，无边）空性如是作意，以所缘之方式，亦缘超出边际（མཐའ་ལས་འདས་པ་，阿那达，ananta，无边）空性，且以空性而生慢心。彼于般若波罗蜜多行持时，不以具足一切相智之心作意，即于无始无终（ཐོག་མ་དང་ཐ་མ་མྱེད་པ་，阿那地，anadi，无始）空性如是作意，以所缘之方式，亦缘无始无终（ཐོག་མ་དང་ཐ་མ་མྱེད་པ་，阿那地，anadi，无始）空性，且以空性而生慢心。彼于般若波罗蜜多行持时，不以具足一切相智之心作意，即于无舍（དོར་བ་མྱེད་པ་，阿钵喇那，apranihita，无舍）空性如是作意，以所缘之方式，亦缘无舍（དོར་བ་མྱེད་པ་，阿钵喇那，apranihita，无舍）空性，且以空性而生慢心。彼于般若波罗蜜多行持时，不以具足一切相智之心作意，即于自性（རང་བཞིན་，自性，svabhava，自性）空性如是作意，以所缘之方式，亦缘自性（རང་བཞིན་，自性，svabhava，自性）空性，且以空性而生慢心。彼于般若波罗蜜多行持时，不以具足一切相智之心作意，即于诸法（ཆོས་ཐམས་ཅད་，一切法，sarva dharma，一切法）空性如是作意，以所缘之方式，亦缘诸法（ཆོས་ཐམས་ཅད་，一切法，sarva dharma，一切法）空性，且以空性而生慢心。彼于般若波罗蜜多行持时，不以具足一切相智之心作意，即于自相（རང་གི་མཚན་ཉིད་，自相，svalaksana，自相）空性如是作意，以所缘之方式，亦缘自相（རང་གི་མཚན་ཉིད་，自相，svalaksana，自相）空性，且以空性而生慢心。彼于般若波罗蜜多行持时，不以具足一切相智之心作意，即于不可得（མྱི་དམིགས་པ་，阿奴波罗婆，anupalabdha，不可得）
English
That is, one should focus on the emptiness of the unconditioned (འདུས་མ་བྱས་, asamkrta), and in the manner of an object of focus, one also focuses on the emptiness of the unconditioned, and also generates pride through emptiness. When practicing the Perfection of Wisdom, without focusing with a mind endowed with all-knowingness, one should focus on the emptiness of that which transcends limits (མཐའ་ལས་འདས་པ་, ananta), and in the manner of an object of focus, one also focuses on the emptiness of that which transcends limits, and also generates pride through emptiness. When practicing the Perfection of Wisdom, without focusing with a mind endowed with all-knowingness, one should focus on the emptiness of that which is without beginning or end (ཐོག་མ་དང་ཐ་མ་མྱེད་པ་, anadi), and in the manner of an object of focus, one also focuses on the emptiness of that which is without beginning or end, and also generates pride through emptiness. When practicing the Perfection of Wisdom, without focusing with a mind endowed with all-knowingness, one should focus on the emptiness of non-abandonment (དོར་བ་མྱེད་པ་, apranihita), and in the manner of an object of focus, one also focuses on the emptiness of non-abandonment, and also generates pride through emptiness. When practicing the Perfection of Wisdom, without focusing with a mind endowed with all-knowingness, one should focus on the emptiness of inherent nature (རང་བཞིན་, svabhava), and in the manner of an object of focus, one also focuses on the emptiness of inherent nature, and also generates pride through emptiness. When practicing the Perfection of Wisdom, without focusing with a mind endowed with all-knowingness, one should focus on the emptiness of all phenomena (ཆོས་ཐམས་ཅད་, sarva dharma), and in the manner of an object of focus, one also focuses on the emptiness of all phenomena, and also generates pride through emptiness. When practicing the Perfection of Wisdom, without focusing with a mind endowed with all-knowingness, one should focus on the emptiness of self-characteristic (རང་གི་མཚན་ཉིད་, svalaksana), and in the manner of an object of focus, one also focuses on the emptiness of self-characteristic, and also generates pride through emptiness. When practicing the Perfection of Wisdom, without focusing with a mind endowed with all-knowingness, one should focus on the non-apprehension (མྱི་དམིགས་པ་, anupalabdha)
Chinese
于空性而作意，以所缘之方式，于非所缘之空性亦作意，且以空性而生起慢心。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于行蕴无事物空性而作意，以所缘之方式，于无事物空性亦作意，且以空性而生起慢心。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于行蕴自性空性而作意，以所缘之方式，于自性空性亦作意，且以空性而生起慢心。彼于般若波罗蜜多行持之时，不以具足一切相智之 作意，于行蕴无事物之自性空性而作意，以所缘之方式，于无事物之自性空性亦作意，且以空性而生起慢心。 善现，复次，菩萨摩诃萨彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于识内空性而作意，以所缘之方式，于内空性亦作意，且以空性而生起慢心。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于识外空性而作意，以所缘之方式，于外空性亦作意，且以空性而生起慢心。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于识内外空性而作意，以所缘之方式，于内外空性亦作意，且以空性而生起慢心。彼于般若波罗蜜多行持之时，不以具足一切相智之作
English
One contemplates emptiness, and in the manner of an object of focus, one also focuses on the emptiness of non-objects, and one also generates pride through emptiness. When one practices the Perfection of Wisdom, without the thought of possessing all aspects of knowledge, one contemplates the emptiness of the absence of things in the formative activity, and in the manner of an object of focus, one also focuses on the emptiness of the absence of things, and one also generates pride through emptiness. When one practices the Perfection of Wisdom, without the thought of possessing all aspects of knowledge, one contemplates the emptiness of the intrinsic nature of the formative activity, and in the manner of an object of focus, one also focuses on the emptiness of the intrinsic nature, and one also generates pride through emptiness. When one practices the Perfection of Wisdom, without the thought of possessing all aspects of knowledge, One contemplates the emptiness of the intrinsic nature of the absence of things in the formative activity, and in the manner of an object of focus, one also focuses on the emptiness of the intrinsic nature of the absence of things, and one also generates pride through emptiness. Furthermore, Subhuti, when that Bodhisattva Mahasattva practices the Perfection of Wisdom, without the thought of possessing all aspects of knowledge, one contemplates the emptiness of consciousness within, and in the manner of an object of focus, one also focuses on the emptiness within, and one also generates pride through emptiness. When one practices the Perfection of Wisdom, without the thought of possessing all aspects of knowledge, one contemplates the emptiness of consciousness without, and in the manner of an object of focus, one also focuses on the emptiness without, and one also generates pride through emptiness. When one practices the Perfection of Wisdom, without the thought of possessing all aspects of knowledge, one contemplates the emptiness of consciousness both within and without, and in the manner of an object of focus, one also focuses on the emptiness both within and without, and one also generates pride through emptiness. When one practices the Perfection of Wisdom, without the thought of possessing all aspects of knowledge, one
Chinese
舍弃作意，于名为了知空性之空性作意，以所缘之方式亦缘空性之空性，且以空性亦生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于名为了知广大空性作意，以所缘之方式亦缘广大空性，且以空性亦生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于名为了知胜义空性作意，以所缘之方式亦缘胜义空性，且以空性亦生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于名为了知有为法空性作意，以所缘之方式亦缘有为法空性，且以空性亦生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于名为了知无为法空性作意，以所缘之方式亦缘无为法空性，且以空性亦生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于名为了知超胜边际空性作意，以所缘之方式亦缘超胜边际空性，且以空性亦生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之作意，于名为了知无始无终空性作意，以所缘之方式亦缘无始无终空性，且以空性亦生起我慢。彼于般若波罗蜜多行持之时，不以具足一切相智之作意
English
Abandoning mental engagement, one engages in the emptiness of the emptiness of consciousness, and also focuses on the emptiness of emptiness in the manner of an object of focus, and also generates pride through emptiness. When one practices the Perfection of Wisdom, without engaging mentally with the possession of all-knowingness, one engages mentally with the great emptiness of consciousness, and also focuses on the great emptiness in the manner of an object of focus, and also generates pride through emptiness. When one practices the Perfection of Wisdom, without engaging mentally with the possession of all-knowingness, one engages mentally with the ultimate emptiness of consciousness, and also focuses on the ultimate emptiness in the manner of an object of focus, and also generates pride through emptiness. When one practices the Perfection of Wisdom, without engaging mentally with the possession of all-knowingness, one engages mentally with the emptiness of conditioned phenomena of consciousness, and also focuses on the emptiness of conditioned phenomena in the manner of an object of focus, and also generates pride through emptiness. When one practices the Perfection of Wisdom, without engaging mentally with the possession of all-knowingness, one engages mentally with the emptiness of unconditioned phenomena of consciousness, and also focuses on the emptiness of unconditioned phenomena in the manner of an object of focus, and also generates pride through emptiness. When one practices the Perfection of Wisdom, without engaging mentally with the possession of all-knowingness, one engages mentally with the emptiness that transcends extremes of consciousness, and also focuses on the emptiness that transcends extremes in the manner of an object of focus, and also generates pride through emptiness. When one practices the Perfection of Wisdom, without engaging mentally with the possession of all-knowingness, one engages mentally with the emptiness without beginning or end of consciousness, and also focuses on the emptiness without beginning or end in the manner of an object of focus, and also generates pride through emptiness. When one practices the Perfection of Wisdom, without engaging mentally with the possession of all-knowingness,