The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 25

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, the perfection of wisdom sheds light owing to its utter purity. Blessed Lord, the perfection of wisdom is worthy of homage. Blessed Lord, I pay homage to the perfection of wisdom. Blessed Lord, the perfection of wisdom is unsullied by all the three realms. Blessed Lord, the perfection of wisdom dispels all the blindness of afflictive mental states and views, rendering visual distortion nonexistent.787 Blessed Lord, the perfection of wisdom, among the factors conducive to enlightenment, is supreme.788 Blessed Lord, the perfection of wisdom secures happiness so that all fears, enmity, and harms may be purified. Blessed Lord, the perfection of wisdom brings light to all beings so that they might acquire the five eyes. Blessed Lord, the perfection of wisdom teaches the path to those who are going astray so that they might turn back from the extremes. Blessed Lord, the perfection of wisdom establishes all-aspect omniscience, so that all the afflicted mental states and their connecting propensities789 might be abandoned. Blessed Lord, the perfection of wisdom generates the attributes of the buddhas so it is the mother of bodhisattva great beings. Blessed Lord, the perfection of wisdom, because of the emptiness of its intrinsic defining characteristics, has neither arisen nor ceased. Blessed Lord, the perfection of wisdom is the antidote to saṃsāra because it is neither permanent, nor has it perished. Blessed Lord, the perfection of wisdom is the protector790 of beings without a protector [F.178.b] because it bestows the entirety of the precious doctrine. Blessed Lord, the perfection of wisdom works as the ten powers791 because it cannot be crushed. Blessed Lord, the perfection of wisdom turns the wheel of the Dharma, that turns three times in twelve ways,792 because it is subject to neither promulgation nor reversal. Blessed Lord, the perfection of wisdom displays the essential nature of all phenomena because of the emptiness of an essential nature of nonentities.

“Blessed Lord, how can bodhisattvas or those in the vehicle of the bodhisattvas, śrāvakas or those in the vehicle of the śrāvakas, pratyekabuddhas or those in the vehicle of the pratyekabuddhas dwell in the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “they should dwell in the perfection of wisdom, just as they dwell with the Teacher. They should pay homage to the perfection of wisdom, just as they pay homage to the Teacher. If you ask why, it is because the perfection of wisdom is itself the Teacher. The Teacher is not one thing, and the perfection of wisdom another. The Teacher himself is the perfection of wisdom and the perfection of wisdom itself is the Teacher.

“This is why the tathāgatas, arhats, perfectly complete buddhas emerge,793 the bodhisattva great beings emerge, the pratyekabuddhas emerge, the arhats emerge, non-returners emerge, once-returners emerge, and those who have entered the stream emerge from the perfection of wisdom; and why the path of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; [F.179.a] the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of 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 nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, arhatship, individual enlightenment, the knowledge of the aspects of the path, and all-aspect omniscience emerge.” [F.179.b]

Thereupon, Śakra, mighty lord of the gods, thought, “From what has this question of the venerable monk Śāradvatīputra arisen? What is the reason?”

Venerable Śāradvatīputra then said to Śakra, mighty lord of the gods, “Kauśika, my question has arisen because bodhisattva great beings, assisted by the perfection of wisdom, with skillful means, having gathered together into one all those roots of virtue of those lord buddhas, from the time the lord buddhas of the past, future, and present first set their mind on enlightenment, up to for as long as their Dharma remains, along with their communities of śrāvakas, and of the pratyekabuddhas, and of all those beings, have dedicated them to unsurpassed, perfect, complete enlightenment.

“Kauśika, this perfection of wisdom of bodhisattva great beings outshines the perfection of generosity, and outshines the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration. To illustrate, Kauśika, it is just as those who are born blind, whether they number a hundred, a thousand, or a hundred thousand, cannot set out on the road without a guide. How could they ever travel to a city? In the same way, Kauśika, those five other perfections are like those who are born blind. If there is no perfection of wisdom, they will have no guide, so if they cannot even generate the path of enlightenment, how could they ever set out for the city of all-aspect omniscience? Kauśika, when the five perfections have been assisted by the perfection of wisdom, then they have eyes. When those five perfections are assisted by the perfection of wisdom they get the name perfection.”

Then Śakra, mighty lord of the gods, said [F.180.a] to the venerable Śāradvatīputra, “Venerable monk Śāradvatīputra, you say, ‘When those five perfections are assisted by the perfection of wisdom they get the name perfection.’ Venerable monk Śāradvatīputra, in addition to that, the five perfections, when they are assisted by the perfection of generosity, also get the name perfection. The five perfections, when they are assisted by the perfection of ethical discipline, also get the name perfection. The five perfections, when they are assisted by the perfection of tolerance, also get the name perfection. The five perfections, when they are assisted by the perfection of perseverance, also get the name perfection. The five perfections, when they are assisted by the perfection of meditative concentration, also get the name perfection.”

“Kauśika,” he replied, “that is not so. That is not so. The five perfections do not get the name perfection because they are assisted by perfection of generosity. The five perfections do not get the name perfection because they are assisted by perfection of ethical discipline. The five perfections do not get the name perfection because they are assisted by perfection of tolerance. The five perfections do not get the name perfection because they are assisted by perfection of perseverance. The five perfections do not get the name perfection because they are assisted by perfection of meditative concentration. But the five perfections assisted by the perfection of wisdom do get the name perfection.

“Kauśika, bodhisattva great beings who dwell in the perfection of wisdom fully perfect the perfection of generosity, and fully perfect the perfection of ethical discipline, [F.180.b] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. So it is, Kauśika, that the perfection of wisdom is said to be supreme, and is said to be the foremost, the best, excellent, perfect, the greatest, unsurpassed, and unexcelled.”

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, how should that perfection of wisdom be clearly achieved?”794

The Blessed One replied, “Śāradvatīputra, the perfection of wisdom should be clearly achieved in order that physical forms are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings are not clearly achieved. The perfection of wisdom should be clearly achieved in order that perceptions are not clearly achieved. The perfection of wisdom should be clearly achieved in order that formative predispositions are not clearly achieved. The perfection of wisdom should be clearly achieved in order that consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the eyes are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the ears are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the nose is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the tongue is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the body is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the mental faculty is not clearly achieved. The perfection of wisdom should be clearly achieved [F.181.a] in order that sights are not clearly achieved. The perfection of wisdom should be clearly achieved in order that sounds are not clearly achieved. The perfection of wisdom should be clearly achieved in order that odors are not clearly achieved. The perfection of wisdom should be clearly achieved in order that tastes are not clearly achieved. The perfection of wisdom should be clearly achieved in order that tangibles are not clearly achieved. The perfection of wisdom should be clearly achieved in order that mental phenomena are not clearly achieved. The perfection of wisdom should be clearly achieved in order that visual consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that auditory consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that olfactory consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that gustatory consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that tactile consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that mental consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that visually compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that aurally compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that nasally compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that lingually compounded sensory contact is not clearly achieved. [F.181.b] The perfection of wisdom should be clearly achieved in order that corporeally compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that mentally compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by visually compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by aurally compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by nasally compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by lingually compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by corporeally compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by mentally compounded sensory contact are not clearly achieved.

“The perfection of wisdom should be clearly achieved in order that the earth element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the water element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the fire element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the wind element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the space element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the consciousness element is not clearly achieved.

“The perfection of wisdom should be clearly achieved in order that ignorance is not clearly achieved. The perfection of wisdom should be clearly achieved in order that formative predispositions [F.182.a] are not clearly achieved. The perfection of wisdom should be clearly achieved in order that consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that name and form are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the six sense fields are not clearly achieved. The perfection of wisdom should be clearly achieved in order that sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that sensation is not clearly achieved. The perfection of wisdom should be clearly achieved in order that craving is not clearly achieved. The perfection of wisdom should be clearly achieved in order that grasping is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the rebirth process is not clearly achieved. The perfection of wisdom should be clearly achieved in order that birth is not clearly achieved. The perfection of wisdom should be clearly achieved in order that aging and death are not clearly achieved.

“The perfection of wisdom should be clearly achieved in order that the perfection of generosity is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of ethical discipline is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of tolerance is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of perseverance is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of meditative concentration is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of wisdom is not clearly achieved. [B14]

“The perfection of wisdom should be clearly achieved [F.182.b] in order that the emptiness of internal phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of external phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of external and internal phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of emptiness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of great extent is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of ultimate reality is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of conditioned phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of unconditioned phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of the unlimited is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of that which has neither beginning nor end is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of nonexclusion is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of inherent nature is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of all phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of intrinsic defining characteristics [F.183.a] is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of that which cannot be apprehended is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of nonentities is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of essential nature is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of an essential nature of nonentities is not clearly achieved.

“The perfection of wisdom should be clearly achieved in order that the applications of mindfulness are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the correct exertions are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the supports for miraculous ability are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the faculties are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the powers are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the branches of enlightenment are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the path is not clearly achieved.

“The perfection of wisdom should be clearly achieved in order that the truths of the noble ones are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the meditative concentrations are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the immeasurable attitudes are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the formless absorptions [F.183.b] are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the liberations are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the serial steps of meditative absorption are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness, signlessness, and wishlessness gateways to liberation are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the extrasensory powers are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the meditative stabilities are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the dhāraṇī gateways are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the powers of the tathāgatas are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the fearlessnesses are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the kinds of exact knowledge are not clearly achieved. The perfection of wisdom should be clearly achieved in order that great compassion is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the distinct qualities of the buddhas are not clearly achieved.

“The perfection of wisdom should be clearly achieved in order that knowledge of all the dharmas is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the knowledge of the aspects of the path is not clearly achieved. The perfection of wisdom should be clearly achieved in order [F.184.a] that all-aspect omniscience is not clearly achieved.

“In this way, the perfection of wisdom is clearly achieved in order that all phenomena are not clearly achieved.”

Śāriputra then asked, “Blessed Lord, how should the perfection of wisdom be clearly achieved in order that physical forms are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that perceptions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that formative predispositions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the eyes are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the ears are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the nose is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the tongue is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the body is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the mental faculty is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that sights are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that sounds are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that odors are not clearly achieved? How should the perfection of wisdom [F.184.b] be clearly achieved in order that tastes are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that tangibles are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that mental phenomena are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that visual consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that auditory consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that olfactory consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that gustatory consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that tactile consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that mental consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that visually compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that aurally compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that nasally compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that lingually compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that corporeally compounded sensory contact is not clearly achieved? How should the perfection of wisdom [F.185.a] be clearly achieved in order that mentally compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by visually compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by aurally compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by nasally compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by lingually compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by corporeally compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by mentally compounded sensory contact are not clearly achieved?

“How should the perfection of wisdom be clearly achieved in order that the earth element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the water element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the fire element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the wind element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the space element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the consciousness element is not clearly achieved?

“How should the perfection of wisdom [F.185.b] be clearly achieved in order that ignorance is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that formative predispositions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that name and form are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the six sense fields are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that sensation is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that craving is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that grasping is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the rebirth process is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that birth is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that aging and death are not clearly achieved?

“How should the perfection of wisdom be clearly achieved in order that the perfection of generosity is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the perfection of ethical discipline is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the perfection of tolerance is not clearly achieved? [F.186.a] How should the perfection of wisdom be clearly achieved in order that the perfection of perseverance is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the perfection of meditative concentration is not clearly achieved?

“How should the perfection of wisdom be clearly achieved in order that the emptiness of internal phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of external phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of external and internal phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of emptiness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of great extent is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of ultimate reality is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of conditioned phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of unconditioned phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of the unlimited is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of that which has neither beginning nor end is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of nonexclusion is not clearly achieved? How should the perfection of wisdom be clearly [F.186.b] achieved in order that the emptiness of inherent nature is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of all phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of intrinsic defining characteristics is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of that which cannot be apprehended is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of nonentities is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of essential nature is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of an essential nature of nonentities is not clearly achieved.

“How should the perfection of wisdom be clearly achieved in order that the applications of mindfulness are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the correct exertions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the supports for miraculous ability are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the faculties are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the powers are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the branches of enlightenment are not clearly achieved? How should the perfection of wisdom be clearly [F.187.a] achieved in order that the path is not clearly achieved?

“How should the perfection of wisdom be clearly achieved in order that the truths of the noble ones are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the meditative concentrations are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the immeasurable attitudes are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the formless absorptions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the liberations are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the serial steps of meditative absorption are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness, signlessness, and wishlessness gateways to liberation are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the extrasensory powers are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the meditative stabilities are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the dhāraṇī gateways are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the ten powers of the tathāgatas are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the four fearlessnesses are not clearly achieved? How should [F.187.b] the perfection of wisdom be clearly achieved in order that the four kinds of exact knowledge are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that great compassion is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the eighteen distinct qualities of the buddhas are not clearly achieved?

“How should the perfection of wisdom be clearly achieved in order that the fruit of having entered the stream is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the fruit of once-returner is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the fruit of non-returner is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that arhatship is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that individual enlightenment is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the knowledge of the aspects of the path is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that all-aspect omniscience is not clearly achieved?”

The Blessed One replied, “The perfection of wisdom should be clearly achieved as the nonconditioning of physical forms. The perfection of wisdom should be clearly achieved as the nonarising of physical forms. The perfection of wisdom should be clearly achieved as the nonceasing of physical forms. The perfection of wisdom should be clearly achieved as the nonapprehension of physical forms. [F.188.a] The perfection of wisdom should be clearly achieved as the nonperishing of physical forms.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings. The perfection of wisdom should be clearly achieved as the nonarising of feelings. The perfection of wisdom should be clearly achieved as the nonceasing of feelings. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings. The perfection of wisdom should be clearly achieved as the nonperishing of feelings.

“The perfection of wisdom should be clearly achieved as the nonconditioning of perceptions. The perfection of wisdom should be clearly achieved as the nonarising of perceptions. The perfection of wisdom should be clearly achieved as the nonceasing of perceptions. The perfection of wisdom should be clearly achieved as the nonapprehension of perceptions. The perfection of wisdom should be clearly achieved as the nonperishing of perceptions.

“The perfection of wisdom should be clearly achieved as the nonconditioning of formative predispositions. The perfection of wisdom should be clearly achieved as the nonarising of formative predispositions. The perfection of wisdom should be clearly achieved as the nonceasing of formative predispositions. The perfection of wisdom should be clearly achieved as the nonapprehension of formative predispositions. The perfection of wisdom should be clearly achieved as the nonperishing of formative predispositions.

“The perfection of wisdom should be clearly achieved as the nonconditioning of consciousness. The perfection of wisdom should be clearly achieved as the nonarising of consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of consciousness. [F.188.b] The perfection of wisdom should be clearly achieved as the nonperishing of consciousness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the eyes. The perfection of wisdom should be clearly achieved as the nonarising of the eyes. The perfection of wisdom should be clearly achieved as the nonceasing of the eyes. The perfection of wisdom should be clearly achieved as the nonapprehension of the eyes. The perfection of wisdom should be clearly achieved as the nonperishing of the eyes.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the ears. The perfection of wisdom should be clearly achieved as the nonarising of the ears. The perfection of wisdom should be clearly achieved as the nonceasing of the ears. The perfection of wisdom should be clearly achieved as the nonapprehension of the ears. The perfection of wisdom should be clearly achieved as the nonperishing of the ears.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the nose. The perfection of wisdom should be clearly achieved as the nonarising of the nose. The perfection of wisdom should be clearly achieved as the nonceasing of the nose. The perfection of wisdom should be clearly achieved as the nonapprehension of the nose. The perfection of wisdom should be clearly achieved as the nonperishing of the nose.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the tongue. The perfection of wisdom should be clearly achieved as the nonarising of the tongue. The perfection of wisdom should be clearly achieved as the nonceasing of the tongue. The perfection of wisdom should be clearly achieved as the nonapprehension of the tongue. The perfection of wisdom should be clearly achieved as the nonperishing of the tongue.

“The perfection of wisdom should be clearly achieved as [F.189.a] the nonconditioning of the body. The perfection of wisdom should be clearly achieved as the nonarising of the body. The perfection of wisdom should be clearly achieved as the nonceasing of the body. The perfection of wisdom should be clearly achieved as the nonapprehension of the body. The perfection of wisdom should be clearly achieved as the nonperishing of the body.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the mental faculty. The perfection of wisdom should be clearly achieved as the nonarising of the mental faculty. The perfection of wisdom should be clearly achieved as the nonceasing of the mental faculty. The perfection of wisdom should be clearly achieved as the nonapprehension of the mental faculty. The perfection of wisdom should be clearly achieved as the nonperishing of the mental faculty.

“The perfection of wisdom should be clearly achieved as the nonconditioning of sights. The perfection of wisdom should be clearly achieved as the nonarising of sights. The perfection of wisdom should be clearly achieved as the nonceasing of sights. The perfection of wisdom should be clearly achieved as the nonapprehension of sights. The perfection of wisdom should be clearly achieved as the nonperishing of sights.

“The perfection of wisdom should be clearly achieved as the nonconditioning of sounds. The perfection of wisdom should be clearly achieved as the nonarising of sounds. The perfection of wisdom should be clearly achieved as the nonceasing of sounds. The perfection of wisdom should be clearly achieved as the nonapprehension of sounds. The perfection of wisdom should be clearly achieved as the nonperishing of sounds.

“The perfection of wisdom should be clearly achieved as the nonconditioning of odors. The perfection of wisdom [F.189.b] should be clearly achieved as the nonarising of odors. The perfection of wisdom should be clearly achieved as the nonceasing of odors. The perfection of wisdom should be clearly achieved as the nonapprehension of odors. The perfection of wisdom should be clearly achieved as the nonperishing of odors.

“The perfection of wisdom should be clearly achieved as the nonconditioning of tastes. The perfection of wisdom should be clearly achieved as the nonarising of tastes. The perfection of wisdom should be clearly achieved as the nonceasing of tastes. The perfection of wisdom should be clearly achieved as the nonapprehension of tastes. The perfection of wisdom should be clearly achieved as the nonperishing of tastes.

“The perfection of wisdom should be clearly achieved as the nonconditioning of tangibles. The perfection of wisdom should be clearly achieved as the nonarising of tangibles. The perfection of wisdom should be clearly achieved as the nonceasing of tangibles. The perfection of wisdom should be clearly achieved as the nonapprehension of tangibles. The perfection of wisdom should be clearly achieved as the nonperishing of tangibles.

“The perfection of wisdom should be clearly achieved as the nonconditioning of mental phenomena. The perfection of wisdom should be clearly achieved as the nonarising of mental phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of mental phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of mental phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of mental phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of visual consciousness. The perfection of wisdom should be clearly achieved as [F.190.a] the nonarising of visual consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of visual consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of visual consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of visual consciousness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of auditory consciousness. The perfection of wisdom should be clearly achieved as the nonarising of auditory consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of auditory consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of auditory consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of auditory consciousness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of olfactory consciousness. The perfection of wisdom should be clearly achieved as the nonarising of olfactory consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of olfactory consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of olfactory consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of olfactory consciousness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of gustatory consciousness. The perfection of wisdom should be clearly achieved as the nonarising of gustatory consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of gustatory consciousness. The perfection of wisdom [F.190.b] should be clearly achieved as the nonapprehension of gustatory consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of gustatory consciousness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of tactile consciousness. The perfection of wisdom should be clearly achieved as the nonarising of tactile consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of tactile consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of tactile consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of tactile consciousness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of mental consciousness. The perfection of wisdom should be clearly achieved as the nonarising of mental consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of mental consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of mental consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of mental consciousness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of visually compounded sensory contact.

“The perfection of wisdom should be clearly achieved as [F.191.a] the nonconditioning of aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of aurally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of nasally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of lingually compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of [F.191.b] corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of corporeally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of mentally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by visually compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by aurally compounded sensory contact. The perfection of wisdom should be clearly achieved [F.192.a] as the nonapprehension of feelings conditioned by aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by aurally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by nasally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by lingually compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by corporeally compounded sensory contact. [F.192.b] The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by corporeally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by mentally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the earth element. The perfection of wisdom should be clearly achieved as the nonarising of the earth element. The perfection of wisdom should be clearly achieved as the nonceasing of the earth element. The perfection of wisdom should be clearly achieved as the nonapprehension of the earth element. The perfection of wisdom should be clearly achieved as the nonperishing of the earth element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the water element. The perfection of wisdom should be clearly achieved as the nonarising of the water element. The perfection of wisdom should be clearly achieved as the nonceasing of the water element. The perfection of wisdom should be clearly achieved as the nonapprehension of the water element. The perfection of wisdom should be clearly achieved as the nonperishing of [F.193.a] the water element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fire element. The perfection of wisdom should be clearly achieved as the nonarising of the fire element. The perfection of wisdom should be clearly achieved as the nonceasing of the fire element. The perfection of wisdom should be clearly achieved as the nonapprehension of the fire element. The perfection of wisdom should be clearly achieved as the nonperishing of the fire element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the wind element. The perfection of wisdom should be clearly achieved as the nonarising of the wind element. The perfection of wisdom should be clearly achieved as the nonceasing of the wind element. The perfection of wisdom should be clearly achieved as the nonapprehension of the wind element. The perfection of wisdom should be clearly achieved as the nonperishing of the wind element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the space element. The perfection of wisdom should be clearly achieved as the nonarising of the space element. The perfection of wisdom should be clearly achieved as the nonceasing of the space element. The perfection of wisdom should be clearly achieved as the nonapprehension of the space element. The perfection of wisdom should be clearly achieved as the nonperishing of the space element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the consciousness element. The perfection of wisdom should be clearly achieved as the nonarising of the consciousness element. The perfection of wisdom should be clearly achieved as the nonceasing of the consciousness element. The perfection of wisdom [F.193.b] should be clearly achieved as the nonapprehension of the consciousness element. The perfection of wisdom should be clearly achieved as the nonperishing of the consciousness element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of ignorance. The perfection of wisdom should be clearly achieved as the nonarising of ignorance. The perfection of wisdom should be clearly achieved as the nonceasing of ignorance. The perfection of wisdom should be clearly achieved as the nonapprehension of ignorance. The perfection of wisdom should be clearly achieved as the nonperishing of ignorance.

“The perfection of wisdom should be clearly achieved as the nonconditioning of formative predispositions. The perfection of wisdom should be clearly achieved as the nonarising of formative predispositions. The perfection of wisdom should be clearly achieved as the nonceasing of formative predispositions. The perfection of wisdom should be clearly achieved as the nonapprehension of formative predispositions. The perfection of wisdom should be clearly achieved as the nonperishing of formative predispositions.

“The perfection of wisdom should be clearly achieved as the nonconditioning of consciousness. The perfection of wisdom should be clearly achieved as the nonarising of consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of consciousness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of name and form. The perfection of wisdom should be clearly achieved as the nonarising of name and form. The perfection of wisdom should be clearly [F.194.a] achieved as the nonceasing of name and form. The perfection of wisdom should be clearly achieved as the nonapprehension of name and form. The perfection of wisdom should be clearly achieved as the nonperishing of name and form.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the six sense fields. The perfection of wisdom should be clearly achieved as the nonarising of the six sense fields. The perfection of wisdom should be clearly achieved as the nonceasing of the six sense fields. The perfection of wisdom should be clearly achieved as the nonapprehension of the six sense fields. The perfection of wisdom should be clearly achieved as the nonperishing of the six sense fields.

“The perfection of wisdom should be clearly achieved as the nonconditioning of sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of sensation. The perfection of wisdom should be clearly achieved as the nonarising of sensation. The perfection of wisdom should be clearly achieved as the nonceasing of sensation. The perfection of wisdom should be clearly achieved as the nonapprehension of sensation. The perfection of wisdom should be clearly achieved as the nonperishing of sensation.

“The perfection of wisdom should be clearly achieved as the nonconditioning of craving. The perfection of wisdom should be clearly achieved [F.194.b] as the nonarising of craving. The perfection of wisdom should be clearly achieved as the nonceasing of craving. The perfection of wisdom should be clearly achieved as the nonapprehension of craving. The perfection of wisdom should be clearly achieved as the nonperishing of craving.

“The perfection of wisdom should be clearly achieved as the nonconditioning of grasping. The perfection of wisdom should be clearly achieved as the nonarising of grasping. The perfection of wisdom should be clearly achieved as the nonceasing of grasping. The perfection of wisdom should be clearly achieved as the nonapprehension of grasping. The perfection of wisdom should be clearly achieved as the nonperishing of grasping.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the rebirth process. The perfection of wisdom should be clearly achieved as the nonarising of the rebirth process. The perfection of wisdom should be clearly achieved as the nonceasing of the rebirth process. The perfection of wisdom should be clearly achieved as the nonapprehension of the rebirth process. The perfection of wisdom should be clearly achieved as the nonperishing of the rebirth process.

“The perfection of wisdom should be clearly achieved as the nonconditioning of birth. The perfection of wisdom should be clearly achieved as the nonarising of birth. The perfection of wisdom should be clearly achieved as the nonceasing of birth. The perfection of wisdom should be clearly achieved as the nonapprehension of birth. The perfection of wisdom should be clearly achieved as the nonperishing of birth.

“The perfection of wisdom should be clearly achieved as the nonconditioning of aging and death. The perfection of wisdom [F.195.a] should be clearly achieved as the nonarising of aging and death. The perfection of wisdom should be clearly achieved as the nonceasing of aging and death. The perfection of wisdom should be clearly achieved as the nonapprehension of aging and death. The perfection of wisdom should be clearly achieved as the nonperishing of aging and death.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of generosity. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of generosity. The perfection of wisdom should be clearly achieved as the nonceasing of the perfection of generosity. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of generosity. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of generosity.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of ethical discipline. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of ethical discipline. The perfection of wisdom should be clearly achieved as the nonceasing of the perfection of ethical discipline. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of ethical discipline. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of ethical discipline.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of tolerance. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of tolerance. The perfection of wisdom should be clearly achieved as [F.195.b] the nonceasing of the perfection of tolerance. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of tolerance. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of tolerance.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of perseverance. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of perseverance. The perfection of wisdom should be clearly achieved as the nonceasing of the perfection of perseverance. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of perseverance. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of perseverance.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of meditative concentration. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of meditative concentration. The perfection of wisdom should be clearly achieved as the nonceasing of the perfection of meditative concentration. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of meditative concentration. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of meditative concentration. [B15]

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of internal phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of internal phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of internal phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of internal phenomena. [F.196.a] The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of internal phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of external phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of external phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of external phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of external phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of external phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of external and internal phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of external and internal phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of external and internal phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of external and internal phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of external and internal phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of emptiness. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of emptiness. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of emptiness. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of emptiness. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of emptiness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of great extent. The perfection of wisdom should be clearly achieved as the nonarising of [F.196.b] the emptiness of great extent. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of great extent. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of great extent. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of great extent.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of ultimate reality. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of ultimate reality. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of ultimate reality. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of ultimate reality. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of ultimate reality.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of conditioned phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of conditioned phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of conditioned phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of conditioned phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of conditioned phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of unconditioned phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of unconditioned phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of unconditioned phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of unconditioned phenomena. The perfection of wisdom [F.197.a] should be clearly achieved as the nonperishing of the emptiness of unconditioned phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of the unlimited. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of the unlimited. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of the unlimited. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of the unlimited. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of the unlimited.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of that which has neither beginning nor end. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of that which has neither beginning nor end. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of that which has neither beginning nor end. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of that which has neither beginning nor end. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of that which has neither beginning nor end.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of nonexclusion. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of nonexclusion. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of nonexclusion. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of nonexclusion. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of nonexclusion.

“The perfection of wisdom should be clearly achieved as [F.197.b] the nonconditioning of the emptiness of inherent nature. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of inherent nature. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of inherent nature. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of inherent nature. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of inherent nature.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of all phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of all phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of all phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of all phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of all phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of intrinsic defining characteristics. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of intrinsic defining characteristics. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of intrinsic defining characteristics. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of intrinsic defining characteristics. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of intrinsic defining characteristics.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of that which cannot be apprehended. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of that which cannot be apprehended. [F.198.a] The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of that which cannot be apprehended. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of that which cannot be apprehended. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of that which cannot be apprehended.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of nonentities. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of nonentities. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of nonentities. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of nonentities. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of nonentities.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of essential nature. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of essential nature. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of essential nature. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of essential nature. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of essential nature.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of an essential nature of nonentities. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of an essential nature of nonentities. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of an essential nature of nonentities. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of an essential nature of nonentities. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of an essential nature of nonentities.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the applications of mindfulness. The perfection of wisdom should be clearly achieved as the nonarising of the applications of mindfulness. The perfection of wisdom should be clearly achieved as the nonceasing of the applications of mindfulness. The perfection of wisdom should be clearly achieved as the nonapprehension of the applications of mindfulness. [F.198.b] The perfection of wisdom should be clearly achieved as the nonperishing of the applications of mindfulness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the correct exertions. The perfection of wisdom should be clearly achieved as the nonarising of the correct exertions. The perfection of wisdom should be clearly achieved as the nonceasing of the correct exertions. The perfection of wisdom should be clearly achieved as the nonapprehension of the correct exertions. The perfection of wisdom should be clearly achieved as the nonperishing of the correct exertions.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the supports for miraculous ability. The perfection of wisdom should be clearly achieved as the nonarising of the supports for miraculous ability. The perfection of wisdom should be clearly achieved as the nonceasing of the supports for miraculous ability. The perfection of wisdom should be clearly achieved as the nonapprehension of the supports for miraculous ability. The perfection of wisdom should be clearly achieved as the nonperishing [F.199.a] of the supports for miraculous ability.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the faculties. The perfection of wisdom should be clearly achieved as the nonarising of the faculties. The perfection of wisdom should be clearly achieved as the nonceasing of the faculties. The perfection of wisdom should be clearly achieved as the nonapprehension of the faculties. The perfection of wisdom should be clearly achieved as the nonperishing of the faculties.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the powers. The perfection of wisdom should be clearly achieved as the nonarising of the powers. The perfection of wisdom should be clearly achieved as the nonceasing of the powers. The perfection of wisdom should be clearly achieved as the nonapprehension of the powers. The perfection of wisdom should be clearly achieved as the nonperishing of the powers.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the branches of enlightenment. The perfection of wisdom should be clearly achieved as the nonarising of the branches of enlightenment. The perfection of wisdom should be clearly achieved as the nonceasing of the branches of enlightenment. The perfection of wisdom should be clearly achieved as the nonapprehension of the branches of enlightenment. The perfection of wisdom should be clearly achieved as the nonperishing of the branches of enlightenment.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the noble eightfold path. [F.199.b] The perfection of wisdom should be clearly achieved as the nonarising of the noble eightfold path. The perfection of wisdom should be clearly achieved as the nonceasing of the noble eightfold path. The perfection of wisdom should be clearly achieved as the nonapprehension of the noble eightfold path. The perfection of wisdom should be clearly achieved as the nonperishing of the noble eightfold path.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the truths of the noble ones. The perfection of wisdom should be clearly achieved as the nonarising of the truths of the noble ones. The perfection of wisdom should be clearly achieved as the nonceasing of the truths of the noble ones. The perfection of wisdom should be clearly achieved as the nonapprehension of the truths of the noble ones. The perfection of wisdom should be clearly achieved as the nonperishing of the truths of the noble ones.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the meditative concentrations. The perfection of wisdom should be clearly achieved as the nonarising of the meditative concentrations. The perfection of wisdom should be clearly achieved as the nonceasing of the meditative concentrations. The perfection of wisdom should be clearly achieved as the nonapprehension of the meditative concentrations. The perfection of wisdom should be clearly achieved as the nonperishing of the meditative concentrations.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the immeasurable attitudes. The perfection of wisdom should be clearly achieved as [F.200.a] the nonarising of the immeasurable attitudes. The perfection of wisdom should be clearly achieved as the nonceasing of the immeasurable attitudes. The perfection of wisdom should be clearly achieved as the nonapprehension of the immeasurable attitudes. The perfection of wisdom should be clearly achieved as the nonperishing of the immeasurable attitudes.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the formless absorptions. The perfection of wisdom should be clearly achieved as the nonarising of the formless absorptions. The perfection of wisdom should be clearly achieved as the nonceasing of the formless absorptions. The perfection of wisdom should be clearly achieved as the nonapprehension of the formless absorptions. The perfection of wisdom should be clearly achieved as the nonperishing of the formless absorptions.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the liberations. The perfection of wisdom should be clearly achieved as the nonarising of the liberations. The perfection of wisdom should be clearly achieved as the nonceasing of the liberations. The perfection of wisdom should be clearly achieved as the nonapprehension of the liberations. The perfection of wisdom should be clearly achieved as the nonperishing of the liberations.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the serial steps of meditative absorption. The perfection of wisdom should be clearly achieved as the nonarising of the serial steps of meditative absorption. [F.200.b] The perfection of wisdom should be clearly achieved as the nonceasing of the serial steps of meditative absorption. The perfection of wisdom should be clearly achieved as the nonapprehension of the serial steps of meditative absorption. The perfection of wisdom should be clearly achieved as the nonperishing of the serial steps of meditative absorption.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness, signlessness, and wishlessness gateways to liberation. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness, signlessness, and wishlessness gateways to liberation. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness, signlessness, and wishlessness gateways to liberation. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness, signlessness, and wishlessness gateways to liberation. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness, signlessness, and wishlessness gateways to liberation.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the extrasensory powers. The perfection of wisdom should be clearly achieved as the nonarising of the extrasensory powers. The perfection of wisdom should be clearly achieved as the nonceasing of the extrasensory powers. The perfection of wisdom should be clearly achieved as the nonapprehension of the extrasensory powers. The perfection of wisdom should be clearly achieved as the nonperishing of the extrasensory powers.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the meditative stabilities. The perfection of wisdom should be clearly achieved as the nonarising of the meditative stabilities. The perfection of wisdom should be clearly achieved as the nonceasing of the meditative stabilities. [F.201.a] The perfection of wisdom should be clearly achieved as the nonapprehension of the meditative stabilities. The perfection of wisdom should be clearly achieved as the nonperishing of the meditative stabilities.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the dhāraṇī gateways. The perfection of wisdom should be clearly achieved as the nonarising of the dhāraṇī gateways. The perfection of wisdom should be clearly achieved as the nonceasing of the dhāraṇī gateways. The perfection of wisdom should be clearly achieved as the nonapprehension of the dhāraṇī gateways. The perfection of wisdom should be clearly achieved as the nonperishing of the dhāraṇī gateways.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the powers of the tathāgatas. The perfection of wisdom should be clearly achieved as the nonarising of the powers of the tathāgatas. The perfection of wisdom should be clearly achieved as the nonceasing of the powers of the tathāgatas. The perfection of wisdom should be clearly achieved as the nonapprehension of the powers of the tathāgatas. The perfection of wisdom should be clearly achieved as the nonperishing of the powers of the tathāgatas.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fearlessnesses. The perfection of wisdom should be clearly achieved as the nonarising of the fearlessnesses. The perfection of wisdom should be clearly achieved as the nonceasing of the fearlessnesses. The perfection of wisdom should be clearly achieved as the nonapprehension of the fearlessnesses. [F.201.b] The perfection of wisdom should be clearly achieved as the nonperishing of the fearlessnesses.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the kinds of exact knowledge. The perfection of wisdom should be clearly achieved as the nonarising of the kinds of exact knowledge. The perfection of wisdom should be clearly achieved as the nonceasing of the kinds of exact knowledge. The perfection of wisdom should be clearly achieved as the nonapprehension of the kinds of exact knowledge. The perfection of wisdom should be clearly achieved as the nonperishing of the kinds of exact knowledge.

“The perfection of wisdom should be clearly achieved as the nonconditioning of great compassion. The perfection of wisdom should be clearly achieved as the nonarising of great compassion. The perfection of wisdom should be clearly achieved as the nonceasing of great compassion. The perfection of wisdom should be clearly achieved as the nonapprehension of great compassion. The perfection of wisdom should be clearly achieved as the nonperishing of great compassion.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the distinct qualities of the buddhas. The perfection of wisdom should be clearly achieved as the nonarising of the distinct qualities of the buddhas. The perfection of wisdom should be clearly achieved as the nonceasing of the distinct qualities of the buddhas. The perfection of wisdom should be clearly achieved as the nonapprehension of the distinct qualities of the buddhas. The perfection of wisdom should be clearly achieved as the nonperishing of the distinct qualities of the buddhas. [F.202.a]

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fruit of having entered the stream. The perfection of wisdom should be clearly achieved as the nonarising of the fruit of having entered the stream. The perfection of wisdom should be clearly achieved as the nonceasing of the fruit of having entered the stream. The perfection of wisdom should be clearly achieved as the nonapprehension of the fruit of having entered the stream. The perfection of wisdom should be clearly achieved as the nonperishing of the fruit of having entered the stream.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fruit of once-returner. The perfection of wisdom should be clearly achieved as the nonarising of the fruit of once-returner. The perfection of wisdom should be clearly achieved as the nonceasing of the fruit of once-returner. The perfection of wisdom should be clearly achieved as the nonapprehension of the fruit of once-returner. The perfection of wisdom should be clearly achieved as the nonperishing of the fruit of once-returner.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fruit of non-returner. The perfection of wisdom should be clearly achieved as the nonarising of the fruit of non-returner. The perfection of wisdom should be clearly achieved as the nonceasing of the fruit of non-returner. The perfection of wisdom should be clearly achieved as the nonapprehension of the fruit of non-returner. The perfection of wisdom should be clearly achieved as the nonperishing of the fruit of non-returner.

“The perfection of wisdom should be clearly achieved as [F.202.b] the nonconditioning of arhatship. The perfection of wisdom should be clearly achieved as the nonarising of arhatship. The perfection of wisdom should be clearly achieved as the nonceasing of arhatship. The perfection of wisdom should be clearly achieved as the nonapprehension of arhatship. The perfection of wisdom should be clearly achieved as the nonperishing of arhatship.

“The perfection of wisdom should be clearly achieved as the nonconditioning of individual enlightenment. The perfection of wisdom should be clearly achieved as the nonarising of individual enlightenment. The perfection of wisdom should be clearly achieved as the nonceasing of individual enlightenment. The perfection of wisdom should be clearly achieved as the nonapprehension of individual enlightenment. The perfection of wisdom should be clearly achieved as the nonperishing of individual enlightenment.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the knowledge of the aspects of the path. The perfection of wisdom should be clearly achieved as the nonarising of the knowledge of the aspects of the path. The perfection of wisdom should be clearly achieved as the nonceasing of the knowledge of the aspects of the path. The perfection of wisdom should be clearly achieved as the nonapprehension of the knowledge of the aspects of the path. The perfection of wisdom should be clearly achieved as the nonperishing of the knowledge of the aspects of the path.

“The perfection of wisdom should be clearly achieved as the nonconditioning of all-aspect omniscience. The perfection of wisdom should be clearly achieved as the nonarising of all-aspect omniscience. The perfection of wisdom should be clearly achieved as [F.203.a] the nonceasing of all-aspect omniscience. The perfection of wisdom should be clearly achieved as the nonapprehension of all-aspect omniscience. The perfection of wisdom should be clearly achieved as the nonperishing of all-aspect omniscience.”

“Blessed Lord, what phenomenon does the perfection of wisdom that has been clearly achieved in that manner cause to be attained?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom that has been clearly achieved in that manner causes no phenomenon at all to be attained, and when is does not cause any phenomenon at all to be attained, at that time it comes to be styled the perfection of wisdom.”

“Blessed Lord, what are all those phenomena that it does not cause to be attained?” asked Śāradvatīputra.

The Blessed One replied, “It does not cause nonvirtuous phenomena to be attained and does not cause virtuous phenomena to be attained; it does not cause mundane phenomena to be attained and does not cause supramundane phenomena to be attained; it does not cause contaminated phenomena to be attained and does not cause uncontaminated phenomena to be attained; it does not cause phenomena that are basic transgressions to be attained and does not cause phenomena that are not basic transgressions to be attained; and it does not cause conditioned phenomena to be attained and does not cause unconditioned phenomena to be attained. If you ask why, it is because the perfection of wisdom has not been established for the sake of any phenomenon at all by way of apprehending it. For this reason, it does not cause any phenomenon at all to be attained.”

Then Śakra, mighty lord of the gods, asked the Blessed One, “Blessed Lord, does this perfection of wisdom not even cause all-aspect omniscience to be attained?”

“Kauśika,” replied the Blessed One, “you have asked, [F.203.b] ‘Does this perfection of wisdom not even cause all-aspect omniscience to be attained?’ Kauśika, it is so, it is so! This perfection of wisdom does not cause even all-aspect omniscience to be attained and does not apprehend it.”

“Blessed Lord, in what way does the perfection of wisdom not cause even all-aspect omniscience to be attained and does not apprehend it?” asked Śakra.

“Kauśika,” replied the Blessed One, “just like a name, just like a mental image, and just like a conditioning, the perfection of wisdom does not cause it to be attained.”

“Blessed Lord, how then does it cause attainment?” asked Śakra.

The Blessed One replied, “It causes it to be attained insofar as it does not apprehend, does not accept, does not dwell, does not abandon, and is not attached, but it does not cause anything to be attained. Kauśika, so it is that the perfection of wisdom does not cause any phenomenon to be attained. It does not cause the attainment of anything at all.”

Śakra said, “Blessed Lord, how wonderful that this perfection of wisdom is thus established for the nonarising, the nonceasing, the nonconditioning, the nonapprehending, and the nondeterioration of all phenomena.”

Thereupon, the venerable Subhūti said to the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they were to have such perceptions as ‘the perfection of wisdom causes the attainment of all phenomena’ or ‘the perfection of wisdom does not cause the attainment of all phenomena,’ in that case, [F.204.a] Blessed Lord, those bodhisattva great beings would abandon the perfection of wisdom. Blessed Lord, those bodhisattva great beings would distance themselves from the perfection of wisdom.”

“Subhūti,” said the Blessed One, “there is a specific way in which bodhisattva great beings abandon the perfection of wisdom and distance themselves from the perfection of wisdom, and such a way is if, when bodhisattva great beings practice the perfection of wisdom, they perceive, ‘Alas! This perfection of wisdom is hollow. Alas! This perfection of wisdom is in vain.795 Alas! This perfection of wisdom is pointless.’ In that case, those bodhisattva great beings abandon the perfection of wisdom, and those bodhisattva great beings distance themselves from the perfection of wisdom. Subhūti, that is the specific way in which bodhisattva great beings abandon the perfection of wisdom, and the way in which bodhisattva great beings distance themselves from the perfection of wisdom.”

“Blessed Lord, what are the phenomena in which those who have conviction796 in the perfection of wisdom do not have conviction?”797

“Subhūti,” replied the Blessed One, “those who have conviction in the perfection of wisdom do not have conviction in physical forms, do not have conviction in feelings, do not have conviction in perceptions, do not have conviction in formative predispositions, and do not have conviction in consciousness; do not have conviction in the eyes, do not have conviction in the ears, do not have [F.204.b] conviction in the nose, do not have conviction in the tongue, do not have conviction in the body, and do not have conviction in the mental faculty; do not have conviction in sights, do not have conviction in sounds, do not have conviction in odors, do not have conviction in tastes, do not have conviction in tangibles, and do not have conviction in mental phenomena; do not have conviction in visual consciousness, do not have conviction in auditory consciousness, do not have conviction in olfactory consciousness, do not have conviction in gustatory consciousness, do not have conviction in tactile consciousness, and do not have conviction in mental consciousness; do not have conviction in visually compounded sensory contact, do not have conviction in aurally compounded sensory contact, do not have conviction in nasally compounded sensory contact, do not have conviction in lingually compounded sensory contact, do not have conviction in corporeally compounded sensory contact, and do not have conviction in mentally compounded sensory contact; do not have conviction in feelings conditioned by visually compounded sensory contact, do not have conviction in feelings conditioned by aurally compounded sensory contact, do not have conviction in feelings conditioned by nasally compounded sensory contact, do not have conviction in feelings conditioned by lingually compounded sensory contact, do not have conviction in feelings conditioned by corporeally compounded sensory contact, and do not have conviction in feelings conditioned by mentally compounded sensory contact; do not have conviction in the earth element, do not have conviction in the water element, do not have conviction in the fire element, do not have conviction in the wind element, do not have conviction in the space element, and do not have [F.205.a] conviction in the consciousness element; do not have conviction in ignorance, do not have conviction in formative predispositions, do not have conviction in consciousness, do not have conviction in name and form, do not have conviction in the six sense fields, do not have conviction in sensory contact, do not have conviction in sensation, do not have conviction in craving, do not have conviction in grasping, do not have conviction in the rebirth process, do not have conviction in birth, and do not have conviction in aging and death; do not have conviction in the perfection of generosity, do not have conviction in the perfection of ethical discipline, do not have conviction in the perfection of tolerance, do not have conviction in the perfection of perseverance, do not have conviction in the perfection of meditative concentration, and do not have conviction in the perfection of wisdom; do not have conviction in the emptiness of internal phenomena, do not have conviction in the emptiness of external phenomena, do not have conviction in the emptiness of external and internal phenomena, do not have conviction in the emptiness of emptiness, do not have conviction in the emptiness of great extent, do not have conviction in the emptiness of ultimate reality, do not have conviction in the emptiness of conditioned phenomena, do not have conviction in the emptiness of unconditioned phenomena, do not have conviction in the emptiness of the unlimited, do not have conviction in the emptiness of that which has neither beginning nor end, do not have conviction in the emptiness of nonexclusion, do not have conviction in the emptiness of an inherent nature, [F.205.b] do not have conviction in the emptiness of all phenomena, do not have conviction in the emptiness of intrinsic defining characteristics, do not have conviction in the emptiness of that which cannot be apprehended, do not have conviction in the emptiness of nonentities, do not have conviction in the emptiness of essential nature, and do not have conviction in the emptiness of an essential nature of nonentities; do not have conviction in the four applications of mindfulness, do not have conviction in the four correct exertions, do not have conviction in the four supports for miraculous ability, do not have conviction in the five faculties, do not have conviction in the five powers, do not have conviction in the seven branches of enlightenment, and do not have conviction in the noble eightfold path; do not have conviction in the four truths of the noble ones, do not have conviction in the four meditative concentrations, do not have conviction in the four immeasurable attitudes, do not have conviction in the four formless absorptions, do not have conviction in the eight liberations, do not have conviction in the nine serial steps of meditative absorption, do not have conviction in the emptiness, signlessness, and wishlessness gateways to liberation, do not have conviction in the extrasensory powers, do not have conviction in the meditative stabilities, do not have conviction in the dhāraṇī gateways, do not have conviction in the ten powers of the tathāgatas, do not have conviction in the four fearlessnesses, do not have conviction in the four kinds of exact knowledge, do not have conviction in great compassion, and do not have conviction in the eighteen distinct qualities of the buddhas; and do not have conviction in the fruit of having entered the stream, do not have conviction in [F.206.a] the fruit of once-returner, do not have conviction in the fruit of non-returner, do not have conviction in arhatship, do not have conviction in individual enlightenment, do not have conviction in the knowledge of the aspects of the path, and do not have conviction in all-aspect omniscience.”

Subhūti asked, “Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in physical forms? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in perceptions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in formative predispositions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in consciousness?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the eyes? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the ears? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the nose? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the tongue? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the body? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the mental faculty?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in sights? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not [F.206.b] have conviction in sounds? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in odors? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in tastes? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in tangibles? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in mental phenomena?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in visual consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in auditory consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in olfactory consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in gustatory consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in tactile consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in mental consciousness?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in visually compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in aurally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in nasally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom [F.207.a] do not have conviction in lingually compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in corporeally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in mentally compounded sensory contact?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by visually compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by aurally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by nasally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by lingually compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by corporeally compounded sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by mentally compounded sensory contact?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the earth element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the water element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the fire element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom [F.207.b] do not have conviction in the wind element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the space element? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the consciousness element?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in ignorance? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in formative predispositions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in consciousness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in name and form? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the six sense fields? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in sensory contact? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in sensation? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in craving? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in grasping? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the rebirth process? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in birth? Blessed Lord, why is it that [F.208.a] those who have conviction in the perfection of wisdom do not have conviction in aging and death?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of generosity? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of ethical discipline? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of tolerance? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of perseverance? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of meditative concentration? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the perfection of wisdom?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of internal phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of external phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of external and internal phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of emptiness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of great extent? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in [F.208.b] the emptiness of ultimate reality? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of conditioned phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of unconditioned phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of the unlimited? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of that which has neither beginning nor end? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of nonexclusion? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of inherent nature? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of all phenomena? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of intrinsic defining characteristics? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of that which cannot be apprehended? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of nonentities? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of essential nature? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of an essential nature of nonentities? [B16] [F.209.a]

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four applications of mindfulness? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four correct exertions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four supports for miraculous ability? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the five faculties? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the five powers? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the seven branches of enlightenment? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the noble eightfold path?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four truths of the noble ones? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four meditative concentrations? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four immeasurable attitudes? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four formless absorptions? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the eight liberations? Blessed Lord, [F.209.b] why is it that those who have conviction in the perfection of wisdom do not have conviction in the nine serial steps of meditative absorption? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the emptiness gateway to liberation? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the signlessness gateway to liberation? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the wishlessness gateway to liberation? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the extrasensory powers? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the meditative stabilities? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the dhāraṇī gateways? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the ten powers of the tathāgatas? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four fearlessnesses? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the four kinds of exact knowledge? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in great compassion? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the eighteen distinct qualities of the buddhas?

“Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the fruit of having entered the stream? Blessed Lord, why is it that those who have conviction in the perfection of wisdom [F.210.a] do not have conviction in the fruit of once-returner? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the fruit of non-returner? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in arhatship? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in individual enlightenment? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in the knowledge of the aspects of the path? Blessed Lord, why is it that those who have conviction in the perfection of wisdom do not have conviction in all-aspect omniscience?”

“Subhūti,” replied the Blessed One, “it is because physical forms cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in physical forms. Subhūti, it is because feelings cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings. Subhūti, it is because perceptions cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in perceptions. Subhūti, it is because formative predispositions cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in formative predispositions. Subhūti, it is because consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, [F.210.b] that those who have conviction in the perfection of wisdom do not have conviction in consciousness.

“Subhūti, it is because the eyes cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the eyes. Subhūti, it is because the ears cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the ears. Subhūti, it is because the nose cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the nose. Subhūti, it is because the tongue cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the tongue. Subhūti, it is because the body cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the body. Subhūti, it is because the mental faculty cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the mental faculty.

“Subhūti, it is because sights cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in sights. Subhūti, it is because sounds cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in sounds. Subhūti, it is because odors cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom [F.211.a] do not have conviction in odors. Subhūti, it is because tastes cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in tastes. Subhūti, it is because tangibles cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in tangibles. Subhūti, it is because mental phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in mental phenomena.

“Subhūti, it is because visual consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in visual consciousness. Subhūti, it is because auditory consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in auditory consciousness. Subhūti, it is because olfactory consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in olfactory consciousness. Subhūti, it is because gustatory consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in gustatory consciousness. Subhūti, it is because tactile consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in tactile consciousness. Subhūti, it is because mental consciousness cannot [F.211.b] be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in mental consciousness.

“Subhūti, it is because visually compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in visually compounded sensory contact. Subhūti, it is because aurally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in aurally compounded sensory contact. Subhūti, it is because nasally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in nasally compounded sensory contact. Subhūti, it is because lingually compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in lingually compounded sensory contact. Subhūti, it is because corporeally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in corporeally compounded sensory contact. Subhūti, it is because mentally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in mentally compounded sensory contact.

“Subhūti, it is because feelings conditioned by visually compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by visually compounded sensory contact. [F.212.a] Subhūti, it is because feelings conditioned by aurally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by aurally compounded sensory contact. Subhūti, it is because feelings conditioned by nasally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by nasally compounded sensory contact. Subhūti, it is because feelings conditioned by lingually compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by lingually compounded sensory contact. Subhūti, it is because feelings conditioned by corporeally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by corporeally compounded sensory contact. Subhūti, it is because feelings conditioned by mentally compounded sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in feelings conditioned by mentally compounded sensory contact.

“Subhūti, it is because the earth element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the earth element. Subhūti, it is because the water element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the water element. [F.212.b] Subhūti, it is because the fire element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the fire element. Subhūti, it is because the wind element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the wind element. Subhūti, it is because the space element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the space element. Subhūti, it is because the consciousness element cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the consciousness element.

“Subhūti, it is because ignorance cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in ignorance. Subhūti, it is because formative predispositions cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in formative predispositions. Subhūti, it is because consciousness cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in consciousness. Subhūti, it is because name and form cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in name and form. Subhūti, it is because the six sense fields cannot be apprehended that they have conviction [F.213.a] in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the six sense fields. Subhūti, it is because sensory contact cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in sensory contact. Subhūti, it is because sensation cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in sensation. Subhūti, it is because craving cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in craving. Subhūti, it is because grasping cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in grasping. Subhūti, it is because the rebirth process cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the rebirth process. Subhūti, it is because birth cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in birth. Subhūti, it is because aging and death cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in aging and death.

“Subhūti, it is because the perfection of generosity cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of generosity. Subhūti, it is because the perfection of ethical discipline cannot be apprehended that they have conviction in the perfection of wisdom. [F.213.b] So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of ethical discipline. Subhūti, it is because the perfection of tolerance cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of tolerance. Subhūti, it is because the perfection of perseverance cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of perseverance. Subhūti, it is because the perfection of meditative concentration cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of meditative concentration. Subhūti, it is because the perfection of wisdom cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the perfection of wisdom.

“Subhūti, it is because the emptiness of internal phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of internal phenomena. Subhūti, it is because the emptiness of external phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of external phenomena. Subhūti, it is because the emptiness of external and internal phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of external and internal phenomena. Subhūti, it is because the emptiness of emptiness [F.214.a] cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of emptiness. Subhūti, it is because the emptiness of great extent cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of great extent. Subhūti, it is because the emptiness of ultimate reality cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of ultimate reality. Subhūti, it is because the emptiness of conditioned phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of conditioned phenomena. Subhūti, it is because the emptiness of unconditioned phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of unconditioned phenomena. Subhūti, it is because the emptiness of the unlimited cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of the unlimited. Subhūti, it is because the emptiness of that which has neither beginning nor end cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of that which has neither beginning nor end. Subhūti, it is because the emptiness of nonexclusion cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of nonexclusion. Subhūti, [F.214.b] it is because the emptiness of inherent nature cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of inherent nature. Subhūti, it is because the emptiness of all phenomena cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of all phenomena. Subhūti, it is because the emptiness of intrinsic defining characteristics cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of intrinsic defining characteristics. Subhūti, it is because the emptiness of that which cannot be apprehended cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of that which cannot be apprehended. Subhūti, it is because the emptiness of nonentities cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of nonentities. Subhūti, it is because the emptiness of essential nature cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of essential nature. Subhūti, it is because the emptiness of an essential nature of nonentities cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness of an essential nature of nonentities.

“Subhūti, it is because the applications of mindfulness cannot be apprehended that they have conviction in the perfection of wisdom. [F.215.a] So it is, that those who have conviction in the perfection of wisdom do not have conviction in the applications of mindfulness. Subhūti, it is because the correct exertions cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the correct exertions. Subhūti, it is because the supports for miraculous ability cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the supports for miraculous ability. Subhūti, it is because the faculties cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the faculties. Subhūti, it is because the powers cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the powers. Subhūti, it is because the branches of enlightenment cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the branches of enlightenment. Subhūti, it is because the noble eightfold path cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the noble eightfold path.

“Subhūti, it is because the truths of the noble ones cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the truths of the noble ones. Subhūti, [F.215.b] it is because the meditative concentrations cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the meditative concentrations. Subhūti, it is because the immeasurable attitudes cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the immeasurable attitudes. Subhūti, it is because the formless absorptions cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the formless absorptions. Subhūti, it is because the liberations cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the liberations. Subhūti, it is because the serial steps of meditative absorption cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the serial steps of meditative absorption. Subhūti, it is because the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, it is because the extrasensory powers cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the extrasensory powers. Subhūti, [F.216.a] it is because the meditative stabilities cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the meditative stabilities. Subhūti, it is because the dhāraṇī gateways cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the dhāraṇī gateways. Subhūti, it is because the powers of the tathāgatas cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the powers of the tathāgatas. Subhūti, it is because the fearlessnesses cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the fearlessnesses. Subhūti, it is because the kinds of exact knowledge cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the kinds of exact knowledge. Subhūti, it is because great compassion cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in great compassion. Subhūti, it is because the distinct qualities of the buddhas cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the distinct qualities of the buddhas.

“Subhūti, it is because the fruit of having entered the stream cannot be apprehended [F.216.b] that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the fruit of having entered the stream. Subhūti, it is because the fruit of once-returner cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the fruit of once-returner. Subhūti, it is because the fruit of non-returner cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the fruit of non-returner. Subhūti, it is because arhatship cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in arhatship. Subhūti, it is because individual enlightenment cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in individual enlightenment. Subhūti, it is because the knowledge of the aspects of the path cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in the knowledge of the aspects of the path. Subhūti, it is because all-aspect omniscience cannot be apprehended that they have conviction in the perfection of wisdom. So it is, that those who have conviction in the perfection of wisdom do not have conviction in all-aspect omniscience.”

“So it is, Blessed Lord, that this perfection of wisdom is the great perfection.”

“Subhūti, for what reason [F.217.a] do you think this perfection of wisdom is the great perfection?” asked the Blessed One.

Subhūti replied, “Blessed Lord, the perfection of wisdom does not enhance or diminish798 physical forms, does not enhance or diminish feelings, does not enhance or diminish perceptions, does not enhance or diminish formative predispositions, and does not enhance or diminish consciousness; it does not enhance or diminish the eyes, does not enhance or diminish the ears, does not enhance or diminish the nose, does not enhance or diminish the tongue, does not enhance or diminish the body, and does not enhance or diminish the mental faculty; it does not enhance or diminish sights, does not enhance or diminish sounds, does not enhance or diminish odors, does not enhance or diminish tastes, does not enhance or diminish tangibles, and does not enhance or diminish mental phenomena; it does not enhance or diminish visual consciousness, does not enhance or diminish auditory consciousness, does not enhance or diminish olfactory consciousness, does not enhance or diminish gustatory consciousness, does not enhance or diminish tactile consciousness, and does not enhance or diminish mental consciousness; it does not enhance or diminish visually compounded sensory contact, does not enhance or diminish aurally compounded sensory contact, does not enhance or diminish nasally compounded sensory contact, does not enhance or diminish lingually compounded sensory contact, does not enhance or diminish corporeally compounded sensory contact, and does not enhance or diminish mentally compounded sensory contact; it does not enhance or diminish feelings conditioned by visually compounded sensory contact, [F.217.b] does not enhance or diminish feelings conditioned by aurally compounded sensory contact, does not enhance or diminish feelings conditioned by nasally compounded sensory contact, does not enhance or diminish feelings conditioned by lingually compounded sensory contact, does not enhance or diminish feelings conditioned by corporeally compounded sensory contact, and does not enhance or diminish feelings conditioned by mentally compounded sensory contact; it does not enhance or diminish the earth element, does not enhance or diminish the water element, does not enhance or diminish the fire element, does not enhance or diminish the wind element, does not enhance or diminish the space element, and does not enhance or diminish the consciousness element; it does not enhance or diminish ignorance, does not enhance or diminish formative predispositions, does not enhance or diminish consciousness, does not enhance or diminish name and form, does not enhance or diminish the six sense fields, does not enhance or diminish sensory contact, does not enhance or diminish sensation, does not enhance or diminish craving, does not enhance or diminish grasping, does not enhance or diminish the rebirth process, does not enhance or diminish birth, and does not enhance or diminish aging and death; it does not enhance or diminish the perfection of generosity, does not enhance or diminish the perfection of ethical discipline, does not enhance or diminish the perfection of tolerance, does not enhance or diminish the perfection of perseverance, and does not enhance or diminish the perfection of meditative concentration; it does not enhance or diminish the emptiness of internal phenomena, does not enhance or diminish the emptiness of external phenomena, [F.218.a] does not enhance or diminish the emptiness of external and internal phenomena, does not enhance or diminish the emptiness of emptiness, does not enhance or diminish the emptiness of great extent, does not enhance or diminish the emptiness of ultimate reality, does not enhance or diminish the emptiness of conditioned phenomena, does not enhance or diminish the emptiness of unconditioned phenomena, does not enhance or diminish the emptiness of the unlimited, does not enhance or diminish the emptiness of that which has neither beginning nor end, does not enhance or diminish the emptiness of nonexclusion, does not enhance or diminish the emptiness of inherent nature, does not enhance or diminish the emptiness of all phenomena, does not enhance or diminish the emptiness of intrinsic defining characteristics, does not enhance or diminish the emptiness of that which cannot be apprehended, does not enhance or diminish the emptiness of nonentities, does not enhance or diminish the emptiness of essential nature, and does not enhance or diminish the emptiness of an essential nature of nonentities; it does not enhance or diminish the applications of mindfulness, does not enhance or diminish the correct exertions, does not enhance or diminish the supports for miraculous ability, does not enhance or diminish the faculties, does not enhance or diminish the powers, does not enhance or diminish the branches of enlightenment, and does not enhance or diminish the noble eightfold path; it does not enhance or diminish the truths of the noble ones, does not enhance or diminish the meditative concentrations, does not enhance or diminish the immeasurable attitudes, does not enhance [F.218.b] or diminish the formless absorptions, does not enhance or diminish the liberations, does not enhance or diminish the serial steps of meditative absorption, does not enhance or diminish the emptiness, signlessness, and wishlessness gateways to liberation, does not enhance or diminish the extrasensory powers, does not enhance or diminish the meditative stabilities, does not enhance or diminish the dhāraṇī gateways, does not enhance or diminish the ten powers of the tathāgatas, does not enhance or diminish the four fearlessnesses, does not enhance or diminish the four kinds of exact knowledge, does not enhance or diminish great compassion, and does not enhance or diminish the distinct qualities of the buddhas; and it does not enhance or diminish the fruit of having entered the stream, does not enhance or diminish the fruit of once-returner, does not enhance or diminish the fruit of non-returner, does not enhance or diminish arhatship, does not enhance or diminish individual enlightenment, does not enhance or diminish the knowledge of the aspects of the path, and does not enhance or diminish enlightenment, the buddhas, or the attributes of the buddhas.

“Moreover, the perfection of wisdom does not gather together or scatter apart799 physical forms, does not gather together or scatter apart feelings, does not gather together or scatter apart perceptions, does not gather together or scatter apart formative predispositions, and does not gather together or scatter apart consciousness; it does not gather together or scatter apart the eyes, does not gather together or scatter apart [F.219.a] the ears, does not gather together or scatter apart the nose, does not gather together or scatter apart the tongue, does not gather together or scatter apart the body, and does not gather together or scatter apart the mental faculty; it does not gather together or scatter apart sights, does not gather together or scatter apart sounds, does not gather together or scatter apart odors, does not gather together or scatter apart tastes, does not gather together or scatter apart tangibles, and does not gather together or scatter apart mental phenomena; it does not gather together or scatter apart visual consciousness, does not gather together or scatter apart auditory consciousness, does not gather together or scatter apart olfactory consciousness, does not gather together or scatter apart gustatory consciousness, does not gather together or scatter apart tactile consciousness, and does not gather together or scatter apart mental consciousness; it does not gather together or scatter apart visually compounded sensory contact, does not gather together or scatter apart aurally compounded sensory contact, does not gather together or scatter apart nasally compounded sensory contact, does not gather together or scatter apart lingually compounded sensory contact, does not gather together or scatter apart corporeally compounded sensory contact, and does not gather together or scatter apart mentally compounded sensory contact; it does not gather together or scatter apart feelings conditioned by visually compounded sensory contact, does not gather together or scatter apart feelings conditioned by aurally compounded sensory contact, does not gather together or scatter apart feelings conditioned by nasally compounded sensory contact, does not gather together or scatter apart feelings conditioned by lingually compounded sensory contact, does not gather together or scatter apart feelings conditioned by corporeally compounded sensory contact, and does not gather together or scatter apart feelings conditioned by mentally compounded sensory contact; it does not gather together or [F.219.b] scatter apart the earth element, does not gather together or scatter apart the water element, does not gather together or scatter apart the fire element, does not gather together or scatter apart the wind element, does not gather together or scatter apart the space element, and does not gather together or scatter apart the consciousness element; it does not gather together or scatter apart ignorance, does not gather together or scatter apart formative predispositions, does not gather together or scatter apart consciousness, does not gather together or scatter apart name and form, does not gather together or scatter apart the six sense fields, does not gather together or scatter apart sensory contact, does not gather together or scatter apart sensation, does not gather together or scatter apart craving, does not gather together or scatter apart grasping, does not gather together or scatter apart the rebirth process, does not gather together or scatter apart birth, and does not gather together or scatter apart aging and death; it does not gather together or scatter apart the perfection of generosity, does not gather together or scatter apart the perfection of ethical discipline, does not gather together or scatter apart the perfection of tolerance, does not gather together or scatter apart the perfection of perseverance, and does not gather together or scatter apart the perfection of meditative concentration; it does not gather together or scatter apart the emptiness of internal phenomena, does not gather together or scatter apart the emptiness of external phenomena, does not gather together or scatter apart the emptiness of external and internal phenomena, does not gather together or scatter apart the emptiness of emptiness, does not gather together or scatter apart the emptiness of great extent, does not gather together or scatter apart the emptiness of ultimate reality, does not gather together or scatter apart the emptiness of conditioned phenomena, [F.220.a] does not gather together or scatter apart the emptiness of unconditioned phenomena, does not gather together or scatter apart the emptiness of the unlimited, does not gather together or scatter apart the emptiness of that which has neither beginning nor end, does not gather together or scatter apart the emptiness of nonexclusion, does not gather together or scatter apart the emptiness of inherent nature, does not gather together or scatter apart the emptiness of all phenomena, does not gather together or scatter apart the emptiness of intrinsic defining characteristics, does not gather together or scatter apart the emptiness of that which cannot be apprehended, does not gather together or scatter apart the emptiness of nonentities, does not gather together or scatter apart the emptiness of essential nature, and does not gather together or scatter apart the emptiness of an essential nature of nonentities; it does not gather together or scatter apart the applications of mindfulness, does not gather together or scatter apart the correct exertions, does not gather together or scatter apart the supports for miraculous ability, does not gather together or scatter apart the faculties, does not gather together or scatter apart the powers, does not gather together or scatter apart the branches of enlightenment, and does not gather together or scatter apart the noble eightfold path; it does not gather together or scatter apart the truths of the noble ones, does not gather together or scatter apart the meditative concentrations, does not gather together or scatter apart the immeasurable attitudes, does not gather together or scatter apart the formless absorptions, does not gather together or scatter apart the eight liberations, does not gather together [F.220.b] or scatter apart the nine serial steps of meditative absorption, does not gather together or scatter apart the emptiness, signlessness, and wishlessness gateways to liberation, does not gather together or scatter apart the extrasensory powers, does not gather together or scatter apart the meditative stabilities, does not gather together or scatter apart the dhāraṇī gateways, does not gather together or scatter apart the ten powers of the tathāgatas, does not gather together or scatter apart the four fearlessnesses, does not gather together or scatter apart the four kinds of exact knowledge, does not gather together or scatter apart great compassion, and does not gather together or scatter apart the eighteen distinct qualities of the buddhas; and it does not gather together or scatter apart the fruit of having entered the stream, does not gather together or scatter apart the fruit of once-returner, does not gather together or scatter apart the fruit of non-returner, does not gather together or scatter apart arhatship, does not gather together or scatter apart individual enlightenment, does not gather together or scatter apart the knowledge of the aspects of the path, and does not gather together or scatter apart enlightenment, the buddhas, or the attributes of the buddhas.

“Moreover, the perfection of wisdom does not make physical forms measurable or make them immeasurable,800 does not make feelings measurable or make them immeasurable, does not make perceptions measurable or make them immeasurable, does not make formative predispositions measurable or make them immeasurable, and does not make consciousness measurable or make it immeasurable; it does not make the eyes measurable or make them immeasurable, does not make the ears measurable or make them immeasurable, does not make [F.221.a] the nose measurable or make it immeasurable, does not make the tongue measurable or make it immeasurable, does not make the body measurable or make it immeasurable, and does not make the mental faculty measurable or make it immeasurable; it does not make sights measurable or make them immeasurable, does not make sounds measurable or make them immeasurable, does not make odors measurable or make them immeasurable, does not make tastes measurable or make them immeasurable, does not make tangibles measurable or make them immeasurable, and does not make mental phenomena measurable or make them immeasurable; it does not make visual consciousness measurable or make it immeasurable, does not make auditory consciousness measurable or make it immeasurable, does not make olfactory consciousness measurable or make it immeasurable, does not make gustatory consciousness measurable or make it immeasurable, does not make tactile consciousness measurable or make it immeasurable, and does not make mental consciousness measurable or make it immeasurable; it does not make visually compounded sensory contact measurable or make it immeasurable, does not make aurally compounded sensory contact measurable or make it immeasurable, does not make nasally compounded sensory contact measurable or make it immeasurable, does not make lingually compounded sensory contact measurable or make it immeasurable, does not make corporeally compounded sensory contact measurable or make it immeasurable, and does not make mentally compounded sensory contact measurable or make it immeasurable; it does not make feelings conditioned by visually compounded sensory contact [F.221.b] measurable or make them immeasurable, does not make feelings conditioned by aurally compounded sensory contact measurable or make them immeasurable, does not make feelings conditioned by nasally compounded sensory contact measurable or make them immeasurable, does not make feelings conditioned by lingually compounded sensory contact measurable or make them immeasurable, does not make feelings conditioned by corporeally compounded sensory contact measurable or make them immeasurable, and does not make feelings conditioned by mentally compounded sensory contact measurable or make them immeasurable; it does not make the earth element measurable or make it immeasurable, does not make the water element measurable or make it immeasurable, does not make the fire element measurable or make it immeasurable, does not make the wind element measurable or make it immeasurable, does not make the space element measurable or make it immeasurable, and does not make the consciousness element measurable or make it immeasurable; it does not make ignorance measurable or make it immeasurable, does not make formative predispositions measurable or make them immeasurable, does not make consciousness measurable or make it immeasurable, does not make name and form measurable or make them immeasurable, does not make the six sense fields measurable or make them immeasurable, does not make sensory contact measurable or make it immeasurable, does not make sensation measurable or make it immeasurable, does not make craving measurable or make it immeasurable, does not make grasping measurable or make it immeasurable, does not make the rebirth process measurable or make it immeasurable, does not make birth [F.222.a] measurable or make it immeasurable, and does not make aging and death measurable or make them immeasurable; it does not make the perfection of generosity measurable or make it immeasurable, does not make the perfection of ethical discipline measurable or make it immeasurable, does not make the perfection of tolerance measurable or make it immeasurable, does not make the perfection of perseverance measurable or make it immeasurable, and does not make the perfection of meditative concentration measurable or make it immeasurable; [B17] it does not make the emptiness of internal phenomena measurable or make it immeasurable, does not make the emptiness of external phenomena measurable or make it immeasurable, does not make the emptiness of external and internal phenomena measurable or make it immeasurable, does not make the emptiness of emptiness measurable or make it immeasurable, does not make the emptiness of great extent measurable or make it immeasurable, does not make the emptiness of ultimate reality measurable or make it immeasurable, does not make the emptiness of conditioned phenomena measurable or make it immeasurable, does not make the emptiness of unconditioned phenomena measurable or make it immeasurable, does not make the emptiness of the unlimited measurable or make it immeasurable, does not make the emptiness of that which has neither beginning nor end measurable or make it immeasurable, does not make the emptiness of nonexclusion measurable or make it immeasurable, does not make the emptiness of an inherent nature measurable [F.222.b] or make it immeasurable, does not make the emptiness of all phenomena measurable or make it immeasurable, does not make the emptiness of intrinsic defining characteristics measurable or make it immeasurable, does not make the emptiness of that which cannot be apprehended measurable or make it immeasurable, does not make the emptiness of nonentities measurable or make it immeasurable, does not make the emptiness of essential nature measurable or make it immeasurable, and does not make the emptiness of an essential nature of nonentities measurable or make it immeasurable; it does not make the applications of mindfulness measurable or make them immeasurable, does not make the correct exertions measurable or make them immeasurable, does not make the supports for miraculous ability measurable or make them immeasurable, does not make the faculties measurable or make them immeasurable, does not make the powers measurable or make them immeasurable, does not make the branches of enlightenment measurable or make them immeasurable, and does not make the noble eightfold path measurable or make it immeasurable; it does not make the truths of the noble ones measurable or make them immeasurable, does not make the meditative concentrations measurable or make them immeasurable, does not make the immeasurable attitudes measurable or make them immeasurable, does not make the formless absorptions measurable or make them immeasurable, does not make the eight liberations measurable or make them immeasurable, does not make the nine serial steps of meditative absorption measurable or make them immeasurable, does not make the emptiness, signlessness, and wishlessness gateways to liberation measurable or make them immeasurable, does not make the extrasensory powers measurable or make them [F.223.a] immeasurable, does not make the meditative stabilities measurable or make them immeasurable, does not make the dhāraṇī gateways measurable or make them immeasurable, does not make the ten powers of the tathāgatas measurable or make them immeasurable, does not make the four fearlessnesses measurable or make them immeasurable, does not make the four kinds of exact knowledge measurable or make them immeasurable, does not make great compassion measurable or make it immeasurable, and does not make the eighteen distinct qualities of the buddhas measurable or make them immeasurable; and it does not make the fruit of having entered the stream measurable or make it immeasurable, does not make the fruit of once-returner measurable or make it immeasurable, does not make the fruit of non-returner measurable or make it immeasurable, does not make arhatship measurable or make it immeasurable, does not make individual enlightenment measurable or make it immeasurable, does not make the knowledge of the aspects of the path measurable or make it immeasurable, and does not make enlightenment, the buddhas, or the attributes of the buddhas measurable or make them immeasurable.

“Moreover, the perfection of wisdom does not expand or compress801 physical forms, does not expand or compress feelings, does not expand or compress perceptions, does not expand or compress formative predispositions, and does not expand or compress consciousness; it does not expand or compress the eyes, does not expand or compress the ears, does not expand or compress [F.223.b] the nose, does not expand or compress the tongue, does not expand or compress the body, and does not expand or compress the mental faculty; it does not expand or compress sights, does not expand or compress sounds, does not expand or compress odors, does not expand or compress tastes, does not expand or compress tangibles, and does not expand or compress mental phenomena; it does not expand or compress visual consciousness, does not expand or compress auditory consciousness, does not expand or compress olfactory consciousness, does not expand or compress gustatory consciousness, does not expand or compress tactile consciousness, and does not expand or compress mental consciousness; it does not expand or compress visually compounded sensory contact, does not expand or compress aurally compounded sensory contact, does not expand or compress nasally compounded sensory contact, does not expand or compress lingually compounded sensory contact, does not expand or compress corporeally compounded sensory contact, and does not expand or compress mentally compounded sensory contact; it does not expand or compress feelings conditioned by visually compounded sensory contact, does not expand or compress feelings conditioned by aurally compounded sensory contact, does not expand or compress feelings conditioned by nasally compounded sensory contact, does not expand or compress feelings conditioned by lingually compounded sensory contact, does not expand or compress feelings [F.224.a] conditioned by corporeally compounded sensory contact, and does not expand or compress feelings conditioned by mentally compounded sensory contact; it does not expand or compress the earth element, does not expand or compress the water element, does not expand or compress the fire element, does not expand or compress the wind element, does not expand or compress the space element, and does not expand or compress the consciousness element; it does not expand or compress ignorance, does not expand or compress formative predispositions, does not expand or compress consciousness, does not expand or compress name and form, does not expand or compress the six sense fields, does not expand or compress sensory contact, does not expand or compress sensation, does not expand or compress craving, does not expand or compress grasping, does not expand or compress the rebirth process, does not expand or compress birth, and does not expand or compress aging and death; it does not expand or compress the perfection of generosity, does not expand or compress the perfection of ethical discipline, does not expand or compress the perfection of tolerance, does not expand or compress the perfection of perseverance, and does not expand or compress the perfection of meditative concentration; it does not expand or compress the emptiness of internal phenomena, does not expand or compress [F.224.b] the emptiness of external phenomena, does not expand or compress the emptiness of external and internal phenomena, does not expand or compress the emptiness of emptiness, does not expand or compress the emptiness of great extent, does not expand or compress the emptiness of ultimate reality, does not expand or compress the emptiness of conditioned phenomena, does not expand or compress the emptiness of unconditioned phenomena, does not expand or compress the emptiness of the unlimited, does not expand or compress the emptiness of that which has neither beginning nor end, does not expand or compress the emptiness of nonexclusion, does not expand or compress the emptiness of inherent nature, does not expand or compress the emptiness of all phenomena, does not expand or compress the emptiness of intrinsic defining characteristics, does not expand or compress the emptiness of that which cannot be apprehended, does not expand or compress the emptiness of nonentities, does not expand or compress the emptiness of essential nature, and does not expand or compress the emptiness of an essential nature of nonentities; it does not expand or compress the applications of mindfulness, does not expand or compress the correct exertions, does not expand or compress the supports for miraculous ability, does not expand or compress the faculties, does not expand or compress the powers, does not expand or compress the branches of enlightenment, and does not expand or compress the noble eightfold path; it does not expand or compress the truths of the noble ones, does not expand or compress [F.225.a] the meditative concentrations, does not expand or compress the immeasurable attitudes, does not expand or compress the formless absorptions, does not expand or compress the eight liberations, does not expand or compress the nine serial steps of meditative absorption, does not expand or compress the emptiness, signlessness, and wishlessness gateways to liberation, does not expand or compress the extrasensory powers, does not expand or compress the meditative stabilities, does not expand or compress the dhāraṇī gateways, does not expand or compress the ten powers of the tathāgatas, does not expand or compress the four fearlessnesses, does not expand or compress the four kinds of exact knowledge, does not expand or compress great compassion, and does not expand or compress the eighteen distinct qualities of the buddhas; and it does not expand or compress the fruit of having entered the stream, does not expand or compress the fruit of once-returner, does not expand or compress the fruit of non-returner, does not expand or compress arhatship, does not expand or compress individual enlightenment, does not expand or compress the knowledge of the aspects of the path, and does not expand or compress enlightenment, the buddhas, or the attributes of the buddhas.

“Moreover, the perfection of wisdom [F.225.b] does not strengthen or weaken802 physical forms, does not strengthen or weaken feelings, does not strengthen or weaken perceptions, does not strengthen or weaken formative predispositions, and does not strengthen or weaken consciousness; it does not strengthen or weaken the eyes, does not strengthen or weaken the ears, does not strengthen or weaken the nose, does not strengthen or weaken the tongue, does not strengthen or weaken the body, and does not strengthen or weaken the mental faculty; it does not strengthen or weaken sights, does not strengthen or weaken sounds, does not strengthen nor weaken odors, does not strengthen nor weaken tastes, does not strengthen nor weaken tangibles, and does not strengthen nor weaken mental phenomena; it does not strengthen or weaken visual consciousness, does not strengthen or weaken auditory consciousness, does not strengthen or weaken olfactory consciousness, does not strengthen or weaken gustatory consciousness, does not strengthen or weaken tactile consciousness, and does not strengthen or weaken mental consciousness; [F.226.a] it does not strengthen or weaken visually compounded sensory contact, does not strengthen or weaken aurally compounded sensory contact, does not strengthen or weaken nasally compounded sensory contact, does not strengthen or weaken lingually compounded sensory contact, does not strengthen or weaken corporeally compounded sensory contact, and does not strengthen or weaken mentally compounded sensory contact; it does not strengthen or weaken feelings conditioned by visually compounded sensory contact, does not strengthen or weaken feelings conditioned by aurally compounded sensory contact, does not strengthen or weaken feelings conditioned by nasally compounded sensory contact, does not strengthen or weaken feelings conditioned by lingually compounded sensory contact, does not strengthen or weaken feelings conditioned by corporeally compounded sensory contact, and does not strengthen or weaken feelings conditioned by mentally compounded sensory contact; it does not strengthen or weaken the earth element, does not strengthen or weaken the water element, does not strengthen or weaken the fire element, does not strengthen or weaken the wind element, does not strengthen or weaken the space element, and does not strengthen or weaken the consciousness element; it does not strengthen or weaken ignorance, does not strengthen or weaken formative predispositions, does not strengthen or weaken consciousness, does not strengthen or [F.226.b] weaken name and form, does not strengthen or weaken the six sense fields, does not strengthen or weaken sensory contact, does not strengthen or weaken sensation, does not strengthen or weaken craving, does not strengthen or weaken grasping, does not strengthen or weaken the rebirth process, does not strengthen or weaken birth, and does not strengthen or weaken aging and death; it does not strengthen or weaken the perfection of generosity, does not strengthen or weaken the perfection of ethical discipline, does not strengthen or weaken the perfection of tolerance, does not strengthen or weaken the perfection of perseverance, and does not strengthen or weaken the perfection of meditative concentration; it does not strengthen or weaken the emptiness of internal phenomena, does not strengthen or weaken the emptiness of external phenomena, does not strengthen or weaken the emptiness of external and internal phenomena, does not strengthen or weaken the emptiness of emptiness, does not strengthen or weaken the emptiness of great extent, does not strengthen or weaken the emptiness of ultimate reality, does not strengthen or weaken the emptiness of conditioned phenomena, [F.227.a] does not strengthen or weaken the emptiness of unconditioned phenomena, does not strengthen or weaken the emptiness of the unlimited, does not strengthen or weaken the emptiness of that which has neither beginning nor end, does not strengthen or weaken the emptiness of nonexclusion, does not strengthen or weaken the emptiness of inherent nature, does not strengthen or weaken the emptiness of all phenomena, does not strengthen or weaken the emptiness of intrinsic defining characteristics, does not strengthen or weaken the emptiness of that which cannot be apprehended, does not strengthen or weaken the emptiness of nonentities, does not strengthen or weaken the emptiness of essential nature, and does not strengthen or weaken the emptiness of an essential nature of nonentities; it does not strengthen or weaken the applications of mindfulness, does not strengthen or weaken the correct exertions, does not strengthen or weaken the supports for miraculous ability, does not strengthen or weaken the faculties, does not strengthen or weaken the powers, does not strengthen or weaken the branches of enlightenment, and does not strengthen or weaken the noble eightfold path; it does not strengthen or weaken the truths of the noble ones, does not strengthen [F.227.b] or weaken the meditative concentrations, does not strengthen or weaken the immeasurable attitudes, does not strengthen or weaken the formless absorptions, does not strengthen or weaken the eight liberations, does not strengthen or weaken the nine serial steps of meditative absorption, does not strengthen or weaken the emptiness, signlessness, and wishlessness gateways to liberation, does not strengthen or weaken the extrasensory powers, does not strengthen or weaken the meditative stabilities, does not strengthen or weaken the dhāraṇī gateways, does not strengthen or weaken the ten powers of the tathāgatas, does not strengthen or weaken the four fearlessnesses, does not strengthen or weaken the four kinds of exact knowledge, does not strengthen or weaken great compassion, and does not strengthen or weaken the eighteen distinct qualities of the buddhas; and it does not strengthen or weaken the fruit of having entered the stream, does not strengthen or weaken the fruit of once-returner, does not strengthen or weaken the fruit of non-returner, does not strengthen or weaken arhatship, does not strengthen or weaken individual enlightenment, does not strengthen or weaken [F.228.a] the knowledge of the aspects of the path, and does not strengthen or weaken enlightenment, the buddhas, or the attributes of the buddhas.

“Blessed Lord, in this way this perfection of wisdom is the great perfection of bodhisattva great beings.

“Blessed Lord, if bodhisattva great beings who have newly set out in the vehicle, relying on the perfection of wisdom, relying on the perfection of meditative concentration, relying on the perfection of perseverance, relying on the perfection of tolerance, relying on the perfection of ethical discipline, and relying on the perfection of generosity, perceive that ‘the perfection of wisdom does not enhance or diminish physical forms, does not enhance or diminish feelings, does not enhance or diminish perceptions, does not enhance or diminish formative predispositions, and does not enhance or diminish consciousness; the perfection of wisdom does not enhance or diminish the eyes, does not enhance or diminish the ears, does not enhance or diminish the nose, does not enhance or diminish the tongue, does not enhance or diminish the body, and does not enhance or diminish the mental faculty; the perfection of wisdom does not enhance or diminish sights, does not enhance or diminish sounds, does not enhance or diminish odors, does not enhance or diminish tastes, does not enhance or diminish tangibles, and does not enhance or diminish mental phenomena; the perfection of wisdom does not enhance or diminish visual consciousness, does not enhance or diminish auditory consciousness, does not enhance or diminish [F.228.b] olfactory consciousness, does not enhance or diminish gustatory consciousness, does not enhance or diminish tactile consciousness, and does not enhance or diminish mental consciousness; the perfection of wisdom does not enhance or diminish visually compounded sensory contact, does not enhance or diminish aurally compounded sensory contact, does not enhance or diminish nasally compounded sensory contact, does not enhance or diminish lingually compounded sensory contact, does not enhance or diminish corporeally compounded sensory contact, and does not enhance or diminish mentally compounded sensory contact; the perfection of wisdom does not enhance or diminish feelings conditioned by visually compounded sensory contact, does not enhance or diminish feelings conditioned by aurally compounded sensory contact, does not enhance or diminish feelings conditioned by nasally compounded sensory contact, does not enhance or diminish feelings conditioned by lingually compounded sensory contact, does not enhance or diminish feelings conditioned by corporeally compounded sensory contact, and does not enhance or diminish feelings conditioned by mentally compounded sensory contact; the perfection of wisdom does not enhance or diminish the earth element, does not enhance or diminish the water element, does not enhance or diminish the fire element, does not enhance or diminish the wind element, does not enhance or diminish the space element, and does not enhance or diminish the consciousness element; the perfection of wisdom does not enhance or diminish ignorance, does not enhance or diminish formative predispositions, does not enhance or diminish consciousness, does not enhance or diminish name and form, does not enhance or diminish the six sense fields, does not enhance or diminish [F.229.a] sensory contact, does not enhance or diminish sensation, does not enhance or diminish craving, does not enhance or diminish grasping, does not enhance or diminish the rebirth process, does not enhance or diminish birth, and does not enhance or diminish aging and death; the perfection of wisdom does not enhance or diminish the perfection of generosity, does not enhance or diminish the perfection of ethical discipline, does not enhance or diminish the perfection of tolerance, does not enhance or diminish the perfection of perseverance, and does not enhance or diminish the perfection of meditative concentration; the perfection of wisdom does not enhance or diminish the emptiness of internal phenomena, does not enhance or diminish the emptiness of external phenomena, does not enhance or diminish the emptiness of external and internal phenomena, does not enhance or diminish the emptiness of emptiness, does not enhance or diminish the emptiness of great extent, does not enhance or diminish the emptiness of ultimate reality, does not enhance or diminish the emptiness of conditioned phenomena, does not enhance or diminish the emptiness of unconditioned phenomena, does not enhance or diminish the emptiness of the unlimited, does not enhance or diminish the emptiness of that which has neither beginning nor end, does not enhance or diminish the emptiness of nonexclusion, does not enhance or diminish the emptiness of inherent nature, does not enhance or diminish the emptiness of all phenomena, does not enhance or diminish the emptiness of intrinsic defining characteristics, does not enhance or diminish the emptiness of that which cannot be apprehended, does not enhance or diminish the emptiness of nonentities, does not enhance or diminish the emptiness of essential nature, and does not enhance or diminish the emptiness of an essential nature of nonentities; [F.229.b] the perfection of wisdom does not enhance or diminish the applications of mindfulness, does not enhance or diminish the correct exertions, does not enhance or diminish the supports for miraculous ability, does not enhance or diminish the faculties, does not enhance or diminish the powers, does not enhance or diminish the branches of enlightenment, and does not enhance or diminish the noble eightfold path; the perfection of wisdom does not enhance or diminish the truths of the noble ones, does not enhance or diminish the meditative concentrations, does not enhance or diminish the immeasurable attitudes, and does not enhance or diminish the formless absorptions; the perfection of wisdom does not enhance or diminish the eight liberations, does not enhance or diminish the nine serial steps of meditative absorption, and does not enhance or diminish the emptiness, signlessness, and wishlessness gateways to liberation; the perfection of wisdom does not enhance or diminish the extrasensory powers, does not enhance or diminish the meditative stabilities, and does not enhance or diminish the dhāraṇī gateways; the perfection of wisdom does not enhance or diminish the ten powers of the tathāgatas, does not enhance or diminish the four fearlessnesses, does not enhance or diminish the four kinds of exact knowledge, and does not enhance or diminish great compassion; and the perfection of wisdom does not enhance or diminish the distinct qualities of the buddhas, does not enhance or diminish the fruit of having entered the stream, does not enhance [F.230.a] or diminish the fruit of once-returner, does not enhance or diminish the fruit of non-returner, does not enhance or diminish arhatship, does not enhance or diminish individual enlightenment, does not enhance or diminish the knowledge of the aspects of the path, and does not enhance or diminish enlightenment, the buddhas, or the attributes of the buddhas,’ and if, Blessed Lord, bodhisattva great beings who have newly set out in the vehicle, relying on the perfection of wisdom, relying on the perfection of meditative concentration, relying on the perfection of perseverance, relying on the perfection of tolerance, relying on the perfection of ethical discipline, and relying on the perfection of generosity, perceive that ‘the perfection of wisdom does not gather together or scatter apart physical forms, does not gather together or scatter apart feelings, does not gather together or scatter apart perceptions, does not gather together or scatter apart formative predispositions, and does not gather together or scatter apart consciousness; the perfection of wisdom does not gather together or scatter apart the eyes, does not gather together or scatter apart the ears, does not gather together or scatter apart the nose, does not gather together or scatter apart the tongue, does not gather together or scatter apart the body, and does not gather together or scatter apart the mental faculty; the perfection of wisdom does not gather together or scatter apart sights, does not gather together or scatter apart sounds, does not gather together or scatter apart odors, does not gather together or scatter apart tastes, does not gather together or scatter apart tangibles, and does not gather together or scatter apart mental phenomena; [F.230.b] the perfection of wisdom does not gather together or scatter apart visual consciousness, does not gather together or scatter apart auditory consciousness, does not gather together or scatter apart olfactory consciousness, does not gather together or scatter apart gustatory consciousness, does not gather together or scatter apart tactile consciousness, and does not gather together or scatter apart mental consciousness; the perfection of wisdom does not gather together or scatter apart visually compounded sensory contact, does not gather together or scatter apart aurally compounded sensory contact, does not gather together or scatter apart nasally compounded sensory contact, does not gather together or scatter apart lingually compounded sensory contact, does not gather together or scatter apart corporeally compounded sensory contact, and does not gather together or scatter apart mentally compounded sensory contact; the perfection of wisdom does not gather together or scatter apart feelings conditioned by visually compounded sensory contact, does not gather together or scatter apart feelings conditioned by aurally compounded sensory contact, does not gather together or scatter apart feelings conditioned by nasally compounded sensory contact, does not gather together or scatter apart feelings conditioned by lingually compounded sensory contact, does not gather together or scatter apart feelings conditioned by corporeally compounded sensory contact, and does not gather together or scatter apart feelings conditioned by mentally compounded sensory contact; the perfection of wisdom does not gather together or scatter apart the earth element, does not gather together or scatter apart the water element, does not gather together or scatter apart the fire element, does not gather together or scatter apart the wind element, does not gather together or scatter apart [F.231.a] the space element, and does not gather together or scatter apart the consciousness element; the perfection of wisdom does not gather together or scatter apart ignorance, does not gather together or scatter apart formative predispositions, does not gather together or scatter apart consciousness, does not gather together or scatter apart name and form, does not gather together or scatter apart the six sense fields, does not gather together or scatter apart sensory contact, does not gather together or scatter apart sensation, does not gather together or scatter apart craving, does not gather together or scatter apart grasping, does not gather together or scatter apart the rebirth process, does not gather together or scatter apart birth, and does not gather together or scatter apart aging and death; the perfection of wisdom does not gather together or scatter apart the perfection of generosity, does not gather together or scatter apart the perfection of ethical discipline, does not gather together or scatter apart the perfection of tolerance, does not gather together or scatter apart the perfection of perseverance, and does not gather together or scatter apart the perfection of meditative concentration; the perfection of wisdom does not gather together or scatter apart the emptiness of internal phenomena, does not gather together or scatter apart the emptiness of external phenomena, does not gather together or scatter apart the emptiness of external and internal phenomena, does not gather together or scatter apart the emptiness of emptiness, does not gather together or scatter apart the emptiness of great extent, does not gather together or scatter apart the emptiness of ultimate reality, does not gather together or scatter apart the emptiness of conditioned phenomena, does not gather together or scatter apart the emptiness of unconditioned phenomena, does not gather together or scatter apart the emptiness of the unlimited, does not gather together or scatter apart the emptiness of that [F.231.b] which has neither beginning nor end, does not gather together or scatter apart the emptiness of nonexclusion, does not gather together or scatter apart the emptiness of inherent nature, does not gather together or scatter apart the emptiness of all phenomena, does not gather together or scatter apart the emptiness of intrinsic defining characteristics, does not gather together or scatter apart the emptiness of that which cannot be apprehended, does not gather together or scatter apart the emptiness of nonentities, does not gather together or scatter apart the emptiness of essential nature, and does not gather together or scatter apart the emptiness of an essential nature of nonentities; the perfection of wisdom does not gather together or scatter apart the applications of mindfulness, does not gather together or scatter apart the correct exertions, does not gather together or scatter apart the supports for miraculous ability, does not gather together or scatter apart the faculties, does not gather together or scatter apart the powers, does not gather together or scatter apart the branches of enlightenment, and does not gather together or scatter apart the noble eightfold path; the perfection of wisdom does not gather together or scatter apart the truths of the noble ones, does not gather together or scatter apart the meditative concentrations, does not gather together or scatter apart the immeasurable attitudes, and does not gather together or scatter apart the formless absorptions; the perfection of wisdom does not gather together or scatter apart the eight liberations, does not gather together or scatter apart the nine serial steps of meditative absorption, and does not gather together or scatter apart the emptiness, signlessness, and wishlessness gateways to liberation; the perfection of wisdom does not gather together or scatter apart the extrasensory powers, does not gather together or scatter apart [F.232.a] the meditative stabilities, and does not gather together or scatter apart the dhāraṇī gateways; the perfection of wisdom does not gather together or scatter apart the ten powers of the tathāgatas, does not gather together or scatter apart the four fearlessnesses, does not gather together or scatter apart the four kinds of exact knowledge, and does not gather together or scatter apart great compassion; and the perfection of wisdom does not gather together or scatter apart the eighteen distinct qualities of the buddhas, does not gather together or scatter apart the fruit of having entered the stream, does not gather together or scatter apart the fruit of once-returner, does not gather together or scatter apart the fruit of non-returner, does not gather together or scatter apart arhatship, does not gather together or scatter apart individual enlightenment, does not gather together or scatter apart the knowledge of the aspects of the path, and does not gather together or scatter apart enlightenment, the buddhas, or the attributes of the buddhas,’ and if, Blessed Lord, bodhisattva great beings who have newly set out in the vehicle, relying on the perfection of wisdom, relying on the perfection of meditative concentration, relying on the perfection of perseverance, relying on the perfection of tolerance, relying on the perfection of ethical discipline, and relying on the perfection of generosity, perceive that ‘the perfection of wisdom does not make physical forms measurable or make them immeasurable, does not make feelings measurable or make them immeasurable, does not make perceptions measurable or make them immeasurable, does not make formative predispositions measurable or make them immeasurable, and does not make consciousness [F.232.b] measurable or make it immeasurable; the perfection of wisdom does not make the eyes measurable or make them immeasurable, does not make the ears measurable or make them immeasurable, does not make the nose measurable or make it immeasurable, does not make the tongue measurable or make it immeasurable, does not make the body measurable or make it immeasurable, and does not make the mental faculty measurable or make it immeasurable; the perfection of wisdom does not make sights measurable or make them immeasurable, does not make sounds measurable or make them immeasurable, does not make odors measurable or make them immeasurable, does not make tastes measurable or make them immeasurable, does not make tangibles measurable or make them immeasurable, and does not make mental phenomena measurable or make them immeasurable; the perfection of wisdom does not make visual consciousness measurable or make it immeasurable, does not make auditory consciousness measurable or make it immeasurable, does not make olfactory consciousness measurable or make it immeasurable, does not make gustatory consciousness measurable or make it immeasurable, does not make tactile consciousness measurable or make it immeasurable, and does not make mental consciousness measurable or make it immeasurable; the perfection of wisdom does not make visually compounded sensory contact measurable or make it immeasurable, does not make aurally compounded sensory contact measurable or make it immeasurable, does not make nasally compounded sensory contact measurable or make it immeasurable, does not make lingually compounded sensory contact measurable or make it immeasurable, does not make corporeally compounded sensory contact measurable or make it immeasurable, and does not make mentally compounded sensory contact measurable or make it immeasurable; the perfection of wisdom does not make feelings conditioned by [F.233.a] visually compounded sensory contact measurable or make them immeasurable, does not make feelings conditioned by aurally compounded sensory contact measurable or make them immeasurable, does not make feelings conditioned by nasally compounded sensory contact measurable or make them immeasurable, does not make feelings conditioned by lingually compounded sensory contact measurable or make them immeasurable, does not make feelings conditioned by corporeally compounded sensory contact measurable or make them immeasurable, and does not make feelings conditioned by mentally compounded sensory contact measurable or make them immeasurable; the perfection of wisdom does not make the earth element measurable or make it immeasurable, does not make the water element measurable or make it immeasurable, does not make the fire element measurable or make it immeasurable, does not make the wind element measurable or make it immeasurable, does not make the space element measurable or make it immeasurable, and does not make the consciousness element measurable or make it immeasurable; the perfection of wisdom does not make ignorance measurable or make it immeasurable, does not make formative predispositions measurable or make them immeasurable, does not make consciousness measurable or make it immeasurable, does not make name and form measurable or make them immeasurable, does not make the six sense fields measurable or make them immeasurable, does not make sensory contact measurable or make it immeasurable, does not make sensation measurable or make it immeasurable, does not make craving measurable or make it immeasurable, does not make grasping measurable or make it immeasurable, does not make the rebirth process measurable or make it immeasurable, does not make birth measurable or make it immeasurable, and does not make aging and death measurable or make them immeasurable; [F.233.b] the perfection of wisdom does not make the perfection of generosity measurable or make it immeasurable, does not make the perfection of ethical discipline measurable or make it immeasurable, does not make the perfection of tolerance measurable or make it immeasurable, does not make the perfection of perseverance measurable or make it immeasurable, and does not make the perfection of meditative concentration measurable or make it immeasurable; the perfection of wisdom does not make the emptiness of internal phenomena measurable or make it immeasurable, does not make the emptiness of external phenomena measurable or make it immeasurable, does not make the emptiness of external and internal phenomena measurable or make it immeasurable, does not make the emptiness of emptiness measurable or make it immeasurable, does not make the emptiness of great extent measurable or make it immeasurable, does not make the emptiness of ultimate reality measurable or make it immeasurable, does not make the emptiness of conditioned phenomena measurable or make it immeasurable, does not make the emptiness of unconditioned phenomena measurable or make it immeasurable, does not make the emptiness of the unlimited measurable or make it immeasurable, does not make the emptiness of that which has neither beginning nor end measurable or make it immeasurable, does not make the emptiness of nonexclusion measurable or make it immeasurable, does not make the emptiness of inherent nature measurable or make it immeasurable, does not make the emptiness of all phenomena measurable or make it immeasurable, does not make the emptiness of intrinsic defining characteristics measurable or make it immeasurable, does not make the emptiness of that which cannot be apprehended measurable or make it immeasurable, does not make the emptiness of nonentities measurable or make it immeasurable, does not make the emptiness of essential nature measurable or make it immeasurable, and does not make the emptiness of an essential nature of nonentities measurable or make it immeasurable; [F.234.a] the perfection of wisdom does not make the applications of mindfulness measurable or make them immeasurable, does not make the correct exertions measurable or make them immeasurable, does not make the supports for miraculous ability measurable or make them immeasurable, does not make the faculties measurable or make them immeasurable, does not make the powers measurable or make them immeasurable, does not make the branches of enlightenment measurable or make them immeasurable, and does not make the noble eightfold path measurable or make it immeasurable; the perfection of wisdom does not make the truths of the noble ones measurable or make them immeasurable, does not make the meditative concentrations measurable or make them immeasurable, does not make the immeasurable attitudes measurable or make them immeasurable, and does not make the formless absorptions measurable or make them immeasurable; the perfection of wisdom does not make the eight liberations measurable or make them immeasurable, does not make the nine serial steps of meditative absorption measurable or make them immeasurable, and does not make the emptiness, signlessness, and wishlessness gateways to liberation measurable or make them immeasurable; the perfection of wisdom does not make the extrasensory powers measurable or make them immeasurable, does not make the meditative stabilities measurable or make them immeasurable, and does not make the dhāraṇī gateways measurable or make them immeasurable; the perfection of wisdom does not make the ten powers of the tathāgatas measurable or make them immeasurable, does not make the four fearlessnesses measurable or make them immeasurable, does not make the four kinds of exact knowledge measurable or make them immeasurable, and does not make great compassion measurable or make it immeasurable; [F.234.b] and the perfection of wisdom does not make the eighteen distinct qualities of the buddhas measurable or make them immeasurable, does not make the fruit of having entered the stream measurable or make it immeasurable, does not make the fruit of once-returner measurable or make it immeasurable, does not make the fruit of non-returner measurable or make it immeasurable, does not make arhatship measurable or make it immeasurable, does not make individual enlightenment measurable or make it immeasurable, does not make the knowledge of the aspects of the path measurable or make it immeasurable, and does not make enlightenment, the buddhas, or the attributes of the buddhas measurable or make them immeasurable,’ in that case, Blessed Lord, those bodhisattva great beings who perceive in such a way do not practice the perfection of wisdom. [B18]

“And if, Blessed Lord, bodhisattva great beings who have newly set out in the vehicle, relying on the perfection of wisdom, relying on the perfection of meditative concentration, relying on the perfection of perseverance, relying on the perfection of tolerance, relying on the perfection of ethical discipline, and relying on the perfection of generosity, perceive that ‘the perfection of wisdom does not expand or compress physical forms, does not expand or compress feelings, does not expand or compress perceptions, does not expand or compress formative predispositions, and does not expand or compress consciousness; the perfection of wisdom does not expand or compress the eyes, does not expand or compress [F.235.a] the ears, does not expand or compress the nose, does not expand or compress the tongue, does not expand or compress the body, and does not expand or compress the mental faculty; the perfection of wisdom does not expand or compress sights, does not expand or compress sounds, does not expand or compress odors, does not expand or compress tastes, does not expand or compress tangibles, and does not expand or compress mental phenomena; the perfection of wisdom does not expand or compress visual consciousness, does not expand or compress auditory consciousness, does not expand or compress olfactory consciousness, does not expand or compress gustatory consciousness, does not expand or compress tactile consciousness, and does not expand or compress mental consciousness; the perfection of wisdom does not expand or compress visually compounded sensory contact, does not expand or compress aurally compounded sensory contact, does not expand or compress nasally compounded sensory contact, does not expand or compress lingually compounded sensory contact, does not expand or compress corporeally compounded sensory contact, and does not expand or compress mentally compounded sensory contact; the perfection of wisdom does not expand or compress feelings conditioned by visually compounded sensory contact, does not expand or compress feelings conditioned by aurally compounded sensory contact, does not expand or compress feelings conditioned by nasally compounded sensory contact, does not expand or compress feelings [F.235.b] conditioned by lingually compounded sensory contact, does not expand or compress feelings conditioned by corporeally compounded sensory contact, and does not expand or compress feelings conditioned by mentally compounded sensory contact; the perfection of wisdom does not expand or compress the earth element, does not expand or compress the water element, does not expand or compress the fire element, does not expand or compress the wind element, does not expand or compress the space element, and does not expand or compress the consciousness element; the perfection of wisdom does not expand or compress ignorance, does not expand or compress formative predispositions, does not expand or compress consciousness, does not expand or compress name and form, does not expand or compress the six sense fields, does not expand or compress sensory contact, does not expand or compress sensation, does not expand or compress craving, does not expand or compress grasping, does not expand or compress the rebirth process, does not expand or compress birth, and does not expand or compress aging and death; the perfection of wisdom does not expand or compress the perfection of generosity, does not expand or compress the perfection of ethical discipline, does not expand or compress the perfection of tolerance, does not expand or compress the perfection of perseverance, and does not expand or compress the perfection of meditative concentration; the perfection of wisdom does not expand or compress [F.236.a] the emptiness of internal phenomena, does not expand or compress the emptiness of external phenomena, does not expand or compress the emptiness of external and internal phenomena, does not expand or compress the emptiness of emptiness, does not expand or compress the emptiness of great extent, does not expand or compress the emptiness of ultimate reality, does not expand or compress the emptiness of conditioned phenomena, does not expand or compress the emptiness of unconditioned phenomena, does not expand or compress the emptiness of the unlimited, does not expand or compress the emptiness of that which has neither beginning nor end, does not expand or compress the emptiness of nonexclusion, does not expand or compress the emptiness of inherent nature, does not expand or compress the emptiness of all phenomena, does not expand or compress the emptiness of intrinsic defining characteristics, does not expand or compress the emptiness of that which cannot be apprehended, does not expand or compress the emptiness of nonentities, does not expand or compress the emptiness of essential nature, and does not expand or compress the emptiness of an essential nature of nonentities; the perfection of wisdom does not expand or compress the applications of mindfulness, does not expand or compress the correct exertions, does not expand or compress the supports for miraculous ability, does not expand or compress the faculties, does not expand or compress the powers, does not expand or compress the branches of enlightenment, and does not expand or compress the noble eightfold path; the perfection of wisdom does not expand or compress [F.236.b] the truths of the noble ones, does not expand or compress the meditative concentrations, does not expand or compress the immeasurable attitudes, and does not expand or compress the formless absorptions; the perfection of wisdom does not expand or compress the eight liberations, does not expand or compress the nine serial steps of meditative absorption, and does not expand or compress the emptiness, signlessness, and wishlessness gateways to liberation; the perfection of wisdom does not expand or compress the extrasensory powers, does not expand or compress the meditative stabilities, and does not expand or compress the dhāraṇī gateways; the perfection of wisdom does not expand or compress the ten powers of the tathāgatas, does not expand or compress the four fearlessnesses, does not expand or compress the four kinds of exact knowledge, and does not expand or compress great compassion; and the perfection of wisdom does not expand or compress the eighteen distinct qualities of the buddhas, does not expand or compress the fruit of having entered the stream, does not expand or compress the fruit of once-returner, does not expand or compress the fruit of non-returner, does not expand or compress arhatship, does not expand or compress individual enlightenment, does not expand or compress the knowledge of the aspects of the path, and does not expand or compress enlightenment, the buddhas, or the attributes of the buddhas,’ [F.237.a] in that case, Blessed Lord, those bodhisattva great beings who perceive in such a way do not practice the perfection of wisdom.

“And if, Blessed Lord, bodhisattva great beings who have newly set out in the vehicle, relying on the perfection of wisdom, relying on the perfection of meditative concentration, relying on the perfection of perseverance, relying on the perfection of tolerance, relying on the perfection of ethical discipline, and relying on the perfection of generosity, perceive that ‘the perfection of wisdom does not strengthen or weaken physical forms, does not strengthen or weaken feelings, does not strengthen or weaken perceptions, does not strengthen or weaken formative predispositions, and does not strengthen or weaken consciousness; the perfection of wisdom does not strengthen or weaken the eyes, does not strengthen or weaken the ears, does not strengthen or weaken the nose, does not strengthen or weaken the tongue, does not strengthen or weaken the body, and does not strengthen or weaken the mental faculty; the perfection of wisdom does not strengthen or weaken sights, does not strengthen or weaken sounds, does not strengthen or weaken odors, does not strengthen or weaken tastes, does not strengthen or weaken tangibles, and does not strengthen or weaken mental phenomena; the perfection of wisdom does not strengthen or [F.237.b] weaken visual consciousness, does not strengthen or weaken auditory consciousness, does not strengthen or weaken olfactory consciousness, does not strengthen or weaken gustatory consciousness, does not strengthen or weaken tactile consciousness, and does not strengthen or weaken mental consciousness; the perfection of wisdom does not strengthen or weaken visually compounded sensory contact, does not strengthen or weaken aurally compounded sensory contact, does not strengthen or weaken nasally compounded sensory contact, does not strengthen or weaken lingually compounded sensory contact, does not strengthen or weaken corporeally compounded sensory contact, and does not strengthen or weaken mentally compounded sensory contact; the perfection of wisdom does not strengthen or weaken feelings conditioned by visually compounded sensory contact, does not strengthen or weaken feelings conditioned by aurally compounded sensory contact, does not strengthen or weaken feelings conditioned by nasally compounded sensory contact, does not strengthen or weaken feelings conditioned by lingually compounded sensory contact, does not strengthen or weaken feelings conditioned by corporeally compounded sensory contact, and does not strengthen or weaken feelings conditioned by mentally compounded sensory contact; the perfection of wisdom does not strengthen or weaken the earth element, does not strengthen or weaken the water element, does not strengthen or weaken the fire element, [F.238.a] does not strengthen or weaken the wind element, does not strengthen or weaken the space element, and does not strengthen or weaken the consciousness element; the perfection of wisdom does not strengthen or weaken ignorance, does not strengthen or weaken formative predispositions, does not strengthen or weaken consciousness, does not strengthen or weaken name and form, does not strengthen or weaken the six sense fields, does not strengthen or weaken sensory contact, does not strengthen or weaken sensation, does not strengthen or weaken craving, does not strengthen or weaken grasping, does not strengthen or weaken the rebirth process, does not strengthen or weaken birth, and does not strengthen or weaken aging and death; the perfection of wisdom does not strengthen or weaken the perfection of generosity, does not strengthen or weaken the perfection of ethical discipline, does not strengthen or weaken the perfection of tolerance, does not strengthen or weaken the perfection of perseverance, and does not strengthen or weaken the perfection of meditative concentration; the perfection of wisdom does not strengthen or weaken the emptiness of internal phenomena, does not strengthen or weaken the emptiness of external phenomena, does not strengthen [F.238.b] or weaken the emptiness of external and internal phenomena, does not strengthen or weaken the emptiness of emptiness, does not strengthen or weaken the emptiness of great extent, does not strengthen or weaken the emptiness of ultimate reality, does not strengthen or weaken the emptiness of conditioned phenomena, does not strengthen or weaken the emptiness of unconditioned phenomena, does not strengthen or weaken the emptiness of the unlimited, does not strengthen or weaken the emptiness of that which has neither beginning nor end, does not strengthen or weaken the emptiness of nonexclusion, does not strengthen or weaken the emptiness of inherent nature, does not strengthen or weaken the emptiness of all phenomena, does not strengthen or weaken the emptiness of intrinsic defining characteristics, does not strengthen or weaken the emptiness of that which cannot be apprehended, does not strengthen or weaken the emptiness of nonentities, does not strengthen or weaken the emptiness of essential nature, and does not strengthen or weaken the emptiness of an essential nature of nonentities; the perfection of wisdom does not strengthen or weaken the applications of mindfulness, does not strengthen or weaken the correct exertions, does not strengthen or weaken the supports for miraculous ability, does not strengthen or weaken the faculties, does not strengthen or weaken the powers, does not strengthen [F.239.a] or weaken the branches of enlightenment, and does not strengthen or weaken the noble eightfold path; the perfection of wisdom does not strengthen or weaken the truths of the noble ones, does not strengthen or weaken the meditative concentrations, does not strengthen or weaken the immeasurable attitudes, and does not strengthen or weaken the formless absorptions; the perfection of wisdom does not strengthen or weaken the eight liberations, does not strengthen or weaken the nine serial steps of meditative absorption, and does not strengthen or weaken the emptiness, signlessness, and wishlessness gateways to liberation; the perfection of wisdom does not strengthen or weaken the extrasensory powers, does not strengthen or weaken the meditative stabilities, and does not strengthen or weaken the dhāraṇī gateways; the perfection of wisdom does not strengthen or weaken the ten powers of the tathāgatas, does not strengthen or weaken the four fearlessnesses, does not strengthen or weaken the four kinds of exact knowledge, and does not strengthen or weaken great compassion; and the perfection of wisdom does not strengthen or weaken the eighteen distinct qualities of the buddhas, does not strengthen or weaken the fruit of having entered the stream, [F.239.b] does not strengthen or weaken the fruit of once-returner, does not strengthen or weaken the fruit of non-returner, does not strengthen or weaken arhatship, does not strengthen or weaken individual enlightenment, does not strengthen or weaken the knowledge of the aspects of the path, and does not strengthen or weaken enlightenment, the buddhas, or the attributes of the buddhas,’ in that case, Blessed Lord, those bodhisattva great beings who perceive in such a way do not practice the perfection of wisdom.

“If you ask why, it is because physical forms that the perfection of wisdom might enhance or diminish are not an outcome compatible with the perfection of wisdom, feelings that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, perceptions that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, formative predispositions that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, and consciousness that it might enhance or diminish is not an outcome compatible with the perfection of wisdom; the eyes that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the ears that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the nose that it might enhance or diminish [F.240.a] is not an outcome compatible with the perfection of wisdom, the tongue that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the body that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, and the mental faculty that it might enhance or diminish is not an outcome compatible with the perfection of wisdom; sights that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, sounds that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, odors that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, tastes that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, tangibles that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, and mental phenomena that it might enhance or diminish are not an outcome compatible with the perfection of wisdom; visual consciousness that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, auditory consciousness that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, olfactory consciousness that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, gustatory consciousness that it might enhance or diminish is not an outcome compatible [F.240.b] with the perfection of wisdom, tactile consciousness that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, and mental consciousness that it might enhance or diminish is not an outcome compatible with the perfection of wisdom; visually compounded sensory contact that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, aurally compounded sensory contact that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, nasally compounded sensory contact that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, lingually compounded sensory contact that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, corporeally compounded sensory contact that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, and mentally compounded sensory contact that it might enhance or diminish is not an outcome compatible with the perfection of wisdom; feelings conditioned by visually compounded sensory contact that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, feelings conditioned by aurally compounded sensory contact that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, feelings conditioned by nasally compounded sensory contact that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, feelings [F.241.a] conditioned by lingually compounded sensory contact that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, feelings conditioned by corporeally compounded sensory contact that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, and feelings conditioned by mentally compounded sensory contact that it might enhance or diminish are not an outcome compatible with the perfection of wisdom; the earth element that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the water element that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the fire element that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the wind element that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the space element that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, and the consciousness element that it might enhance or diminish is not an outcome compatible with the perfection of wisdom; ignorance that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, formative predispositions that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, consciousness that it might enhance or diminish is not an outcome [F.241.b] compatible with the perfection of wisdom, name and form that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the six sense fields that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, sensory contact that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, sensation that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, craving that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, grasping that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the rebirth process that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, birth that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, and aging and death that it might enhance or diminish are not an outcome compatible with the perfection of wisdom; the perfection of generosity that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the perfection of ethical discipline that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the perfection of tolerance that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the perfection of perseverance that it might enhance or [F.242.a] diminish is not an outcome compatible with the perfection of wisdom, and the perfection of meditative concentration that it might enhance or diminish is not an outcome compatible with the perfection of wisdom; the emptiness of internal phenomena that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of external phenomena that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of external and internal phenomena that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of emptiness that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of great extent that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of ultimate reality that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of conditioned phenomena that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of unconditioned phenomena that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of the unlimited that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of that which has neither beginning nor end that it might enhance or diminish is not an outcome compatible with [F.242.b] the perfection of wisdom, the emptiness of nonexclusion that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of inherent nature that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of all phenomena that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of intrinsic defining characteristics that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of that which cannot be apprehended that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of nonentities that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the emptiness of essential nature that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, and the emptiness of an essential nature of nonentities that it might enhance or diminish is not an outcome compatible with the perfection of wisdom; the applications of mindfulness that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the correct exertions that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the supports for miraculous ability that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the faculties that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the powers that it might enhance or diminish are [F.243.a] not an outcome compatible with the perfection of wisdom, the branches of enlightenment that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, and the noble eightfold path that it might enhance or diminish is not an outcome compatible with the perfection of wisdom; the truths of the noble ones that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the meditative concentrations that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the immeasurable attitudes that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, and the formless absorptions that it might enhance or diminish are not an outcome compatible with the perfection of wisdom; the liberations that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the nine serial steps of meditative absorption that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, and the emptiness, signlessness, and wishlessness gateways to liberation that it might enhance or diminish are not an outcome compatible with the perfection of wisdom; the extrasensory powers that it might enhance or diminish are not an outcome compatible [F.243.b] with the perfection of wisdom, the meditative stabilities that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, and the dhāraṇī gateways that it might enhance or diminish are not an outcome compatible with the perfection of wisdom; the ten powers of the tathāgatas that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the fearlessnesses that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the kinds of exact knowledge that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, and great compassion that it might enhance or diminish is not an outcome compatible with the perfection of wisdom; and the eighteen distinct qualities of the buddhas that it might enhance or diminish are not an outcome compatible with the perfection of wisdom, the fruit of having entered the stream that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the fruit of once-returner that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, the fruit of non-returner that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, arhatship that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, individual enlightenment that it might enhance or [F.244.a] diminish is not an outcome compatible with the perfection of wisdom, the knowledge of the aspects of the path that it might enhance or diminish is not an outcome compatible with the perfection of wisdom, and enlightenment, the buddhas, and the attributes of the buddhas that it might enhance or diminish are not an outcome compatible with the perfection of wisdom.

“Physical forms that the perfection of wisdom might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, feelings that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, perceptions that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, formative predispositions that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, and consciousness that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom; the eyes that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the ears that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the nose that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the tongue that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the body that it might gather together or [F.244.b] scatter apart is not an outcome compatible with the perfection of wisdom, and the mental faculty that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom; sights that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, sounds that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, odors that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, tastes that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, tangibles that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, and mental phenomena that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom; visual consciousness that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, auditory consciousness that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, olfactory consciousness that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, gustatory consciousness that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, tactile consciousness that it might gather together or scatter apart is not an outcome [F.245.a] compatible with the perfection of wisdom, and mental consciousness that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom; visually compounded sensory contact that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, aurally compounded sensory contact that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, nasally compounded sensory contact that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, lingually compounded sensory contact that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, corporeally compounded sensory contact that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, and mentally compounded sensory contact that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom; feelings conditioned by visually compounded sensory contact that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, feelings conditioned by aurally compounded sensory contact that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, feelings conditioned by nasally compounded sensory contact that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, feelings conditioned by lingually compounded sensory contact that it might gather together [F.245.b] or scatter apart are not an outcome compatible with the perfection of wisdom, feelings conditioned by corporeally compounded sensory contact that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, and feelings conditioned by mentally compounded sensory contact that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom; the earth element that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the water element that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the fire element that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the wind element that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the space element that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, and the consciousness element that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom; ignorance that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, formative predispositions that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, consciousness that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, name and form that it might gather together [F.246.a] or scatter apart are not an outcome compatible with the perfection of wisdom, the six sense fields that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, sensory contact that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, sensation that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, craving that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, grasping that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the rebirth process that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, birth that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, and aging and death that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom; the perfection of generosity that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the perfection of ethical discipline that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the perfection of tolerance that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the perfection of perseverance that it might gather together [F.246.b] or scatter apart is not an outcome compatible with the perfection of wisdom, and the perfection of meditative concentration that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom; the emptiness of internal phenomena that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of external phenomena that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of external and internal phenomena that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of emptiness that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of great extent that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of ultimate reality that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of conditioned phenomena that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of unconditioned phenomena that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of the unlimited that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of that which has neither beginning nor end that it might gather together or scatter apart is not [F.247.a] an outcome compatible with the perfection of wisdom, the emptiness of nonexclusion that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of inherent nature that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of all phenomena that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of intrinsic defining characteristics that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of that which cannot be apprehended that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of nonentities that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the emptiness of essential nature that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, and the emptiness of an essential nature of nonentities that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom; the applications of mindfulness that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the correct exertions that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the supports for miraculous ability that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, [F.247.b] the faculties that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the powers that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the branches of enlightenment that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, and the noble eightfold path that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom; the truths of the noble ones that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the meditative concentrations that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the immeasurable attitudes that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, and the formless absorptions that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom; the eight liberations that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the nine serial steps of meditative absorption that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, and the emptiness, signlessness, and wishlessness gateways to liberation that it might gather together [F.248.a] or scatter apart are not an outcome compatible with the perfection of wisdom; the extrasensory powers that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the meditative stabilities that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, and the dhāraṇī gateways that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom; the ten powers of the tathāgatas that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the four fearlessnesses that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, the four kinds of exact knowledge that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom, great compassion that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, and the eighteen distinct qualities of the buddhas that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom; and the fruit of having entered the stream that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the fruit of once-returner that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, [F.248.b] the fruit of non-returner that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, arhatship that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, individual enlightenment that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, the knowledge of the aspects of the path that it might gather together or scatter apart is not an outcome compatible with the perfection of wisdom, and enlightenment, the buddhas, and the attributes of the buddhas that it might gather together or scatter apart are not an outcome compatible with the perfection of wisdom.

“Physical forms that the perfection of wisdom might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, feelings that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, perceptions that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, formative predispositions that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, and consciousness that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom; the eyes that it might make measurable [F.249.a] or make immeasurable are not an outcome compatible with the perfection of wisdom, the ears that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the nose that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the tongue that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the body that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, and the mental faculty that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom; sights that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, sounds that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, odors that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, tastes that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, tangibles that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, and mental phenomena that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom; visual consciousness that it might make measurable or make immeasurable [F.249.b] is not an outcome compatible with the perfection of wisdom, auditory consciousness that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, olfactory consciousness that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, gustatory consciousness that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, tactile consciousness that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, and mental consciousness that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom; visually compounded sensory contact that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, aurally compounded sensory contact that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, nasally compounded sensory contact that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, lingually compounded sensory contact that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, corporeally compounded sensory contact that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, [F.250.a] and mentally compounded sensory contact that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom; feelings conditioned by visually compounded sensory contact that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, feelings conditioned by aurally compounded sensory contact that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, feelings conditioned by nasally compounded sensory contact that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, feelings conditioned by lingually compounded sensory contact that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, feelings conditioned by corporeally compounded sensory contact that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, and feelings conditioned by mentally compounded sensory contact that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom; the earth element that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the water element that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the fire element that it might make measurable or make immeasurable [F.250.b] is not an outcome compatible with the perfection of wisdom, the wind element that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the space element that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, and the consciousness element that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom; ignorance that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, formative predispositions that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, consciousness that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, name and form that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the six sense fields that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, sensory contact that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, sensation that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, craving that it might make measurable or make immeasurable is not an outcome compatible with [F.251.a] the perfection of wisdom, grasping that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the rebirth process that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, birth that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, and aging and death that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom; the perfection of generosity that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the perfection of ethical discipline that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the perfection of tolerance that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the perfection of perseverance that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, and the perfection of meditative concentration that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom; the emptiness of internal phenomena that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of external phenomena that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, [F.251.b] the emptiness of external and internal phenomena that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of emptiness that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of great extent that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of ultimate reality that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of conditioned phenomena that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of unconditioned phenomena that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of the unlimited that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of that which has neither beginning nor end that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of nonexclusion that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of inherent nature that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of all phenomena that it might make measurable [F.252.a] or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of intrinsic defining characteristics that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of that which cannot be apprehended that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of nonentities that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the emptiness of essential nature that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, and the emptiness of an essential nature of nonentities that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom; [B19] “the applications of mindfulness that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the correct exertions that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the supports for miraculous ability that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the faculties that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, [F.252.b] the powers that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the branches of enlightenment that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, and the noble eightfold path that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom; the truths of the noble ones that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the meditative concentrations that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the immeasurable attitudes that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, and the formless absorptions that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom; the eight liberations that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the nine serial steps of meditative absorption that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, and the emptiness, signlessness, and wishlessness gateways to liberation that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom; [F.253.a] the extrasensory powers that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the meditative stabilities that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, and the dhāraṇī gateways that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom; the ten powers of the tathāgatas that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the fearlessnesses that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, the kinds of exact knowledge that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom, great compassion that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, and the distinct qualities of the buddhas that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom; and the fruit of having entered the stream that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the fruit of once-returner that it might make measurable or make immeasurable is not an outcome compatible with [F.253.b] the perfection of wisdom, the fruit of non-returner that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, arhatship that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, individual enlightenment that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, the knowledge of the aspects of the path that it might make measurable or make immeasurable is not an outcome compatible with the perfection of wisdom, and enlightenment, the buddhas, and the attributes of the buddhas that it might make measurable or make immeasurable are not an outcome compatible with the perfection of wisdom.

“Physical forms that the perfection of wisdom might expand or compress are not an outcome compatible with the perfection of wisdom, feelings that it might expand or compress are not an outcome compatible with the perfection of wisdom, perceptions that it might expand or compress are not an outcome compatible with the perfection of wisdom, formative predispositions that it might expand or compress are not an outcome compatible with the perfection of wisdom, and consciousness that it might expand or compress is not an outcome compatible with the perfection of wisdom; the eyes that it might [F.254.a] expand or compress are not an outcome compatible with the perfection of wisdom, the ears that it might expand or compress are not an outcome compatible with the perfection of wisdom, the nose that it might expand or compress is not an outcome compatible with the perfection of wisdom, the tongue that it might expand or compress is not an outcome compatible with the perfection of wisdom, the body that it might expand or compress is not an outcome compatible with the perfection of wisdom, and the mental faculty that it might expand or compress is not an outcome compatible with the perfection of wisdom; sights that it might expand or compress are not an outcome compatible with the perfection of wisdom, sounds that it might expand or compress are not an outcome compatible with the perfection of wisdom, odors that it might expand or compress are not an outcome compatible with the perfection of wisdom, tastes that it might expand or compress are not an outcome compatible with the perfection of wisdom, tangibles that it might expand or compress are not an outcome compatible with the perfection of wisdom, and mental phenomena that it might expand or compress are not an outcome compatible with the perfection of wisdom; visual consciousness that it might expand or compress is not an outcome compatible with the perfection of wisdom, auditory consciousness that it might expand or compress is not an outcome compatible with [F.254.b] the perfection of wisdom, olfactory consciousness that it might expand or compress is not an outcome compatible with the perfection of wisdom, gustatory consciousness that it might expand or compress is not an outcome compatible with the perfection of wisdom, tactile consciousness that it might expand or compress is not an outcome compatible with the perfection of wisdom, and mental consciousness that it might expand or compress is not an outcome compatible with the perfection of wisdom; visually compounded sensory contact that it might expand or compress is not an outcome compatible with the perfection of wisdom, aurally compounded sensory contact that it might expand or compress is not an outcome compatible with the perfection of wisdom, nasally compounded sensory contact that it might expand or compress is not an outcome compatible with the perfection of wisdom, lingually compounded sensory contact that it might expand or compress is not an outcome compatible with the perfection of wisdom, corporeally compounded sensory contact that it might expand or compress is not an outcome compatible with the perfection of wisdom, and mentally compounded sensory contact that it might expand or compress is not an outcome compatible with the perfection of wisdom; feelings conditioned by visually compounded sensory contact that it might expand or compress are not an outcome compatible with the perfection of wisdom, [F.255.a] feelings conditioned by aurally compounded sensory contact that it might expand or compress are not an outcome compatible with the perfection of wisdom, feelings conditioned by nasally compounded sensory contact that it might expand or compress are not an outcome compatible with the perfection of wisdom, feelings conditioned by lingually compounded sensory contact that it might expand or compress are not an outcome compatible with the perfection of wisdom, feelings conditioned by corporeally compounded sensory contact that it might expand or compress are not an outcome compatible with the perfection of wisdom, and feelings conditioned by mentally compounded sensory contact that it might expand or compress are not an outcome compatible with the perfection of wisdom; the earth element that it might expand or compress is not an outcome compatible with the perfection of wisdom, the water element that it might expand or compress is not an outcome compatible with the perfection of wisdom, the fire element that it might expand or compress is not an outcome compatible with the perfection of wisdom, the wind element that it might expand or compress is not an outcome compatible with the perfection of wisdom, the space element that it might expand or compress is not an outcome compatible with the perfection of wisdom, and the consciousness element that it might expand or compress is not [F.255.b] an outcome compatible with the perfection of wisdom; ignorance that it might expand or compress is not an outcome compatible with the perfection of wisdom, formative predispositions that it might expand or compress are not an outcome compatible with the perfection of wisdom, consciousness that it might expand or compress is not an outcome compatible with the perfection of wisdom, name and form that it might expand or compress are not an outcome compatible with the perfection of wisdom, the six sense fields that it might expand or compress are not an outcome compatible with the perfection of wisdom, sensory contact that it might expand or compress is not an outcome compatible with the perfection of wisdom, sensation that it might expand or compress is not an outcome compatible with the perfection of wisdom, craving that it might expand or compress is not an outcome compatible with the perfection of wisdom, grasping that it might expand or compress is not an outcome compatible with the perfection of wisdom, the rebirth process that it might expand or compress is not an outcome compatible with the perfection of wisdom, birth that it might expand or compress is not an outcome compatible with the perfection of wisdom, and aging and death that it might expand or compress are not [F.256.a] an outcome compatible with the perfection of wisdom; the perfection of generosity that it might expand or compress is not an outcome compatible with the perfection of wisdom, the perfection of ethical discipline that it might expand or compress is not an outcome compatible with the perfection of wisdom, the perfection of tolerance that it might expand or compress is not an outcome compatible with the perfection of wisdom, the perfection of perseverance that it might expand or compress is not an outcome compatible with the perfection of wisdom, and the perfection of meditative concentration that it might expand or compress is not an outcome compatible with the perfection of wisdom; the emptiness of internal phenomena that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of external phenomena that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of external and internal phenomena that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of emptiness that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of great extent that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of ultimate reality that it might expand or compress is not [F.256.b] an outcome compatible with the perfection of wisdom, the emptiness of conditioned phenomena that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of unconditioned phenomena that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of the unlimited that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of that which has neither beginning nor end that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of nonexclusion that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of inherent nature that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of all phenomena that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of intrinsic defining characteristics that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of that which cannot be apprehended that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of nonentities that it might expand or compress is not an outcome compatible with the perfection of wisdom, the emptiness of essential nature that it might expand or compress is not an outcome compatible with the perfection of wisdom, [F.257.a] and the emptiness of an essential nature of nonentities that it might expand or compress is not an outcome compatible with the perfection of wisdom; the applications of mindfulness that it might expand or compress are not an outcome compatible with the perfection of wisdom, the correct exertions that it might expand or compress are not an outcome compatible with the perfection of wisdom, the supports for miraculous ability that it might expand or compress are not an outcome compatible with the perfection of wisdom, the faculties that it might expand or compress are not an outcome compatible with the perfection of wisdom, the powers that it might expand or compress are not an outcome compatible with the perfection of wisdom, the branches of enlightenment that it might expand or compress are not an outcome compatible with the perfection of wisdom, and the noble eightfold path that it might expand or compress is not an outcome compatible with the perfection of wisdom; the truths of the noble ones that it might expand or compress are not an outcome compatible with the perfection of wisdom, the meditative concentrations that it might expand or compress are not an outcome compatible with the perfection of wisdom, the immeasurable attitudes that it might expand or compress are not an outcome compatible with the perfection of wisdom, and the formless absorptions [F.257.b] that it might expand or compress are not an outcome compatible with the perfection of wisdom; the liberations which it might expand or compress are not an outcome compatible with the perfection of wisdom, the nine serial steps of meditative absorption which it might expand or compress are not an outcome compatible with the perfection of wisdom, and the emptiness, signlessness, and wishlessness gateways to liberation that it might expand or compress are not an outcome compatible with the perfection of wisdom; the extrasensory powers that it might expand or compress are not an outcome compatible with the perfection of wisdom, the meditative stabilities that it might expand or compress are not an outcome compatible with the perfection of wisdom, and the dhāraṇī gateways that it might expand or compress are not an outcome compatible with the perfection of wisdom; the ten powers of the tathāgatas that it might expand or compress are not an outcome compatible with the perfection of wisdom, the fearlessnesses that it might expand or compress are not an outcome compatible with the perfection of wisdom, the kinds of exact knowledge that it might expand or compress are not an outcome compatible with the perfection of wisdom, great compassion that it might expand or compress is not an outcome compatible with the perfection of wisdom, [F.258.a] and the distinct qualities of the buddhas that it might expand or compress are not an outcome compatible with the perfection of wisdom; and the fruit of having entered the stream that it might expand or compress is not an outcome compatible with the perfection of wisdom, the fruit of once-returner that it might expand or compress is not an outcome compatible with the perfection of wisdom, the fruit of non-returner that it might expand or compress is not an outcome compatible with the perfection of wisdom, arhatship that it might expand or compress is not an outcome compatible with the perfection of wisdom, individual enlightenment that it might expand or compress is not an outcome compatible with the perfection of wisdom, the knowledge of the aspects of the path that it might expand or compress is not an outcome compatible with the perfection of wisdom, and enlightenment, the buddhas, and the attributes of the buddhas that it might expand or compress are not an outcome compatible with the perfection of wisdom.

“Physical forms that the perfection of wisdom might strengthen or weaken are not an outcome compatible with the perfection of wisdom, feelings that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, perceptions that [F.258.b] it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, formative predispositions that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, and consciousness that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom; the eyes that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the ears that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the nose that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the tongue that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the body that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, and the mental faculty that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom; sights that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, sounds that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, odors that it might strengthen or weaken are not [F.259.a] an outcome compatible with the perfection of wisdom, tastes that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, tangibles that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, and mental phenomena that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom; visual consciousness that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, auditory consciousness that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, olfactory consciousness that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, gustatory consciousness that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, tactile consciousness that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, and mental consciousness that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom; visually compounded sensory contact that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, aurally compounded sensory contact [F.259.b] that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, nasally compounded sensory contact that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, lingually compounded sensory contact that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, corporeally compounded sensory contact that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, and mentally compounded sensory contact that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom; feelings conditioned by visually compounded sensory contact that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, feelings conditioned by aurally compounded sensory contact that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, feelings conditioned by nasally compounded sensory contact that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, feelings conditioned by lingually compounded sensory contact that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, feelings conditioned by corporeally compounded sensory contact that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, [F.260.a] and feelings conditioned by mentally compounded sensory contact that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom; the earth element that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the water element that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the fire element that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the wind element that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the space element that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, and the consciousness element that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom; ignorance that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, formative predispositions that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, consciousness that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, name and form [F.260.b] that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the six sense fields that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, sensory contact that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, sensation that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, craving that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, grasping that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the rebirth process that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, birth that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, and aging and death that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom; the perfection of generosity that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the perfection of ethical discipline that it might strengthen or weaken is not an outcome compatible with [F.261.a] the perfection of wisdom, the perfection of tolerance that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the perfection of perseverance that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, and the perfection of meditative concentration that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom; the emptiness of internal phenomena that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of external phenomena that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of external and internal phenomena that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of emptiness that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of great extent that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of ultimate reality that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of conditioned phenomena that it might strengthen or weaken is not [F.261.b] an outcome compatible with the perfection of wisdom, the emptiness of unconditioned phenomena that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of the unlimited that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of that which has neither beginning nor end that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of nonexclusion that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of inherent nature that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of all phenomena that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of intrinsic defining characteristics that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of that which cannot be apprehended that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of nonentities that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the emptiness of essential nature that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, [F.262.a] and the emptiness of an essential nature of nonentities that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom; the applications of mindfulness that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the correct exertions that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the supports for miraculous ability that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the faculties that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the powers that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the branches of enlightenment that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, and the noble eightfold path that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom; the truths of the noble ones that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the meditative concentrations that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the immeasurable attitudes that it might strengthen [F.262.b] or weaken are not an outcome compatible with the perfection of wisdom, and the formless absorptions that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom; the eight liberations that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the nine serial steps of meditative absorption that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, and the emptiness, signlessness, and wishlessness gateways to liberation that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom; the extrasensory powers that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the meditative stabilities that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, and the dhāraṇī gateways that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom; the ten powers of the tathāgatas that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the fearlessnesses that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom, the kinds of exact knowledge that it might strengthen or [F.263.a] weaken are not an outcome compatible with the perfection of wisdom, great compassion that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, and the eighteen distinct qualities of the buddhas that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom; and the fruit of having entered the stream that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the fruit of once-returner that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the fruit of non-returner that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, arhatship that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, individual enlightenment that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, the knowledge of the aspects of the path that it might strengthen or weaken is not an outcome compatible with the perfection of wisdom, and enlightenment, the buddhas, and the attributes of the buddhas that it might strengthen or weaken are not an outcome compatible with the perfection of wisdom.

“Blessed Lord, [F.263.b] when they practice the perfection of wisdom in that manner, physical forms it enhances or diminishes, or feelings it enhances or diminishes, or perceptions it enhances or diminishes, or formative predispositions it enhances or diminishes, or consciousness it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the eyes it enhances or diminishes, or the ears it enhances or diminishes, or the nose it enhances or diminishes, or the tongue it enhances or diminishes, or the body it enhances or diminishes, or the mental faculty it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, sights it enhances or diminishes, or sounds it enhances or diminishes, or odors it enhances or diminishes, or tastes it enhances or diminishes, or tangibles it enhances or diminishes, or mental phenomena it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visual consciousness it enhances or diminishes, or auditory consciousness it enhances or diminishes, or olfactory consciousness it enhances or diminishes, or gustatory consciousness it enhances or diminishes, or tactile consciousness it enhances or diminishes, or mental consciousness it enhances or diminishes [F.264.a] are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visually compounded sensory contact it enhances or diminishes, or aurally compounded sensory contact it enhances or diminishes, or nasally compounded sensory contact it enhances or diminishes, or lingually compounded sensory contact it enhances or diminishes, or corporeally compounded sensory contact it enhances or diminishes, or mentally compounded sensory contact it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, feelings conditioned by visually compounded sensory contact it enhances or diminishes, or feelings conditioned by aurally compounded sensory contact it enhances or diminishes, or feelings conditioned by nasally compounded sensory contact it enhances or diminishes, or feelings conditioned by lingually compounded sensory contact it enhances or diminishes, or feelings conditioned by corporeally compounded sensory contact it enhances or diminishes, or feelings conditioned by mentally compounded sensory contact it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the earth element it enhances or diminishes, or the water element it enhances or diminishes, or the fire element it enhances or diminishes, or the wind element it enhances or diminishes, or the space element it enhances or diminishes, or the consciousness element it enhances or diminishes are their great apprehending.

“Blessed Lord, [F.264.b] when they practice the perfection of wisdom in that manner, ignorance it enhances or diminishes, or formative predispositions it enhances or diminishes, or consciousness it enhances or diminishes, or name and form it enhances or diminishes, or the six sense fields it enhances or diminishes, or sensory contact it enhances or diminishes, or sensation it enhances or diminishes, or craving it enhances or diminishes, or grasping it enhances or diminishes, or the rebirth process it enhances or diminishes, or birth it enhances or diminishes, or aging and death it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the perfection of generosity it enhances or diminishes, or the perfection of ethical discipline it enhances or diminishes, or the perfection of tolerance it enhances or diminishes, or the perfection of perseverance it enhances or diminishes, or the perfection of meditative concentration it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the emptiness of internal phenomena it enhances or diminishes, or the emptiness of external phenomena it enhances or diminishes, or the emptiness of external and internal phenomena it enhances or diminishes, or the emptiness of emptiness it enhances or diminishes, or the emptiness of great extent it enhances or diminishes, or the emptiness of ultimate reality it [F.265.a] enhances or diminishes, or the emptiness of conditioned phenomena it enhances or diminishes, or the emptiness of unconditioned phenomena it enhances or diminishes, or the emptiness of the unlimited it enhances or diminishes, or the emptiness of that which has neither beginning nor end it enhances or diminishes, or the emptiness of nonexclusion it enhances or diminishes, or the emptiness of inherent nature it enhances or diminishes, or the emptiness of all phenomena it enhances or diminishes, or the emptiness of intrinsic defining characteristics it enhances or diminishes, or the emptiness of that which cannot be apprehended it enhances or diminishes, or the emptiness of nonentities it enhances or diminishes, or the emptiness of essential nature it enhances or diminishes, or the emptiness of an essential nature of nonentities it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the applications of mindfulness it enhances or diminishes, or the correct exertions it enhances or diminishes, or the supports for miraculous ability it enhances or diminishes, or the faculties it enhances or diminishes, or the powers it enhances or diminishes, or the branches of enlightenment it enhances or diminishes, or the noble eightfold path it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the truths of the noble ones it enhances [F.265.b] or diminishes, or the meditative concentrations it enhances or diminishes, or the immeasurable attitudes it enhances or diminishes, or the formless absorptions it enhances or diminishes, or the liberations it enhances or diminishes, or the nine serial steps of meditative absorption it enhances or diminishes, or the emptiness, signlessness, and wishlessness gateways to liberation it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the extrasensory powers it enhances or diminishes, or the meditative stabilities it enhances or diminishes, or the dhāraṇī gateways it enhances or diminishes, or the ten powers of the tathāgatas it enhances or diminishes, or the four fearlessnesses it enhances or diminishes, or the four kinds of exact knowledge it enhances or diminishes, or great compassion it enhances or diminishes, or the eighteen distinct qualities of the buddhas it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the fruit of having entered the stream it enhances or diminishes, or the fruit of once-returner it enhances or diminishes, or the fruit of non-returner it enhances or diminishes, or arhatship it enhances or diminishes, or individual enlightenment it enhances or diminishes, or the knowledge of the aspects of the path [F.266.a] it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, enlightenment, the buddhas, and the attributes of the buddhas it enhances or diminishes are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, physical forms it gathers together or scatters apart, or feelings it gathers together or scatters apart, or perceptions it gathers together or scatters apart, or formative predispositions it gathers together or scatters apart, or consciousness it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the eyes it gathers together or scatters apart, or the ears it gathers together or scatters apart, or the nose it gathers together or scatters apart, or the tongue it gathers together or scatters apart, or the body it gathers together or scatters apart, or the mental faculty it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, sights it gathers together or scatters apart, or sounds it gathers together or scatters apart, or odors it gathers together or scatters apart, or tastes it gathers together or scatters apart, or tangibles it gathers together or scatters apart, or mental phenomena it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visual consciousness it gathers together or scatters apart, [F.266.b] or auditory consciousness it gathers together or scatters apart, or olfactory consciousness it gathers together or scatters apart, or gustatory consciousness it gathers together or scatters apart, or tactile consciousness it gathers together or scatters apart, or mental consciousness it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visually compounded sensory contact it gathers together or scatters apart, or aurally compounded sensory contact it gathers together or scatters apart, or nasally compounded sensory contact it gathers together or scatters apart, or lingually compounded sensory contact it gathers together or scatters apart, or corporeally compounded sensory contact it gathers together or scatters apart, or mentally compounded sensory contact it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, feelings conditioned by visually compounded sensory contact it gathers together or scatters apart, or feelings conditioned by aurally compounded sensory contact it gathers together or scatters apart, or feelings conditioned by nasally compounded sensory contact it gathers together or scatters apart, or feelings conditioned by lingually compounded sensory contact it gathers together or scatters apart, or feelings conditioned by corporeally compounded sensory contact it gathers together or scatters apart, or feelings conditioned by mentally compounded sensory contact it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom [F.267.a] in that manner, the earth element it gathers together or scatters apart, or the water element it gathers together or scatters apart, or the fire element it gathers together or scatters apart, or the wind element it gathers together or scatters apart, or the space element it gathers together or scatters apart, or the consciousness element it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, ignorance it gathers together or scatters apart, or formative predispositions it gathers together or scatters apart, or consciousness it gathers together or scatters apart, or name and form it gathers together or scatters apart, or the six sense fields it gathers together or scatters apart, or sensory contact it gathers together or scatters apart, or sensation it gathers together or scatters apart, or craving it gathers together or scatters apart, or grasping it gathers together or scatters apart, or the rebirth process it gathers together or scatters apart, or birth it gathers together or scatters apart, or aging and death it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the perfection of generosity it gathers together or scatters apart, or the perfection of ethical discipline it gathers together or scatters apart, or the perfection of tolerance it gathers together or scatters apart, or the perfection of perseverance it gathers together [F.267.b] or scatters apart, or the perfection of meditative concentration it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the emptiness of internal phenomena it gathers together or scatters apart, or the emptiness of external phenomena it gathers together or scatters apart, or the emptiness of external and internal phenomena it gathers together or scatters apart, or the emptiness of emptiness it gathers together or scatters apart, or the emptiness of great extent it gathers together or scatters apart, or the emptiness of ultimate reality it gathers together or scatters apart, or the emptiness of conditioned phenomena it gathers together or scatters apart, or the emptiness of unconditioned phenomena it gathers together or scatters apart, or the emptiness of the unlimited it gathers together or scatters apart, or the emptiness of that which has neither beginning nor end it gathers together or scatters apart, or the emptiness of nonexclusion it gathers together or scatters apart, or the emptiness of inherent nature it gathers together or scatters apart, or the emptiness of all phenomena it gathers together or scatters apart, or the emptiness of intrinsic defining characteristics it gathers together or scatters apart, or the emptiness of that which cannot be apprehended it gathers together or scatters apart, or the emptiness of nonentities it gathers together or scatters apart, or the emptiness of essential nature it gathers together or scatters apart, or the emptiness of an essential nature of nonentities it gathers together or scatters apart are their great apprehending.

“Blessed Lord, [F.268.a] when they practice the perfection of wisdom in that manner, the applications of mindfulness it gathers together or scatters apart, or the correct exertions it gathers together or scatters apart, or the supports for miraculous ability it gathers together or scatters apart, or the faculties it gathers together or scatters apart, or the powers it gathers together or scatters apart, or the branches of enlightenment it gathers together or scatters apart, or the noble eightfold path it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the truths of the noble ones it gathers together or scatters apart, or the meditative concentrations it gathers together or scatters apart, or the immeasurable attitudes it gathers together or scatters apart, or the formless absorptions it gathers together or scatters apart, or the eight liberations it gathers together or scatters apart, or the nine serial steps of meditative absorption it gathers together or scatters apart, or the emptiness, signlessness, and wishlessness gateways to liberation it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the extrasensory powers it gathers together or scatters apart, or the meditative stabilities it gathers together or scatters apart, or the dhāraṇī gateways it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, [F.268.b] the ten powers of the tathāgatas it gathers together or scatters apart, or the four fearlessnesses it gathers together or scatters apart, or the four kinds of exact knowledge it gathers together or scatters apart, or great compassion it gathers together or scatters apart, of the eighteen distinct qualities of the buddhas it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the fruit of having entered the stream it gathers together or scatters apart, or the fruit of once-returner it gathers together or scatters apart, or the fruit of non-returner it gathers together or scatters apart, or arhatship it gathers together or scatters apart, or individual enlightenment it gathers together or scatters apart, or the knowledge of the aspects of the path it gathers together or scatters apart are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, enlightenment, the buddhas, and the attributes of the buddhas it gathers together or scatters apart are their great apprehending. [B20]

“Blessed Lord, when they practice the perfection of wisdom in that manner, physical forms it makes measurable or makes immeasurable, or feelings it makes measurable or makes immeasurable, or perceptions it makes measurable or makes immeasurable, or formative predispositions it makes measurable or makes immeasurable, or consciousness [F.269.a] it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the eyes it makes measurable or makes immeasurable, or the ears it makes measurable or makes immeasurable, or the nose it makes measurable or makes immeasurable, or the tongue it makes measurable or makes immeasurable, or the body it makes measurable or makes immeasurable, or the mental faculty it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, sights it makes measurable or makes immeasurable, or sounds it makes measurable or makes immeasurable, or odors it makes measurable or makes immeasurable, or tastes it makes measurable or makes immeasurable, or tangibles it makes measurable or makes immeasurable, or mental phenomena it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visual consciousness it makes measurable or makes immeasurable, or auditory consciousness it makes measurable or makes immeasurable, or olfactory consciousness it makes measurable or makes immeasurable, or gustatory consciousness it makes measurable or makes immeasurable, or tactile consciousness it makes measurable or makes immeasurable, or mental consciousness it makes measurable [F.269.b] or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visually compounded sensory contact it makes measurable or makes immeasurable, or aurally compounded sensory contact it makes measurable or makes immeasurable, or nasally compounded sensory contact it makes measurable or makes immeasurable, or lingually compounded sensory contact it makes measurable or makes immeasurable, or corporeally compounded sensory contact it makes measurable or makes immeasurable, or mentally compounded sensory contact it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, feelings conditioned by visually compounded sensory contact it makes measurable or makes immeasurable, or feelings conditioned by aurally compounded sensory contact it makes measurable or makes immeasurable, or feelings conditioned by nasally compounded sensory contact it makes measurable or makes immeasurable, or feelings conditioned by lingually compounded sensory contact it makes measurable or makes immeasurable, or feelings conditioned by corporeally compounded sensory contact it makes measurable or makes immeasurable, or feelings conditioned by mentally compounded sensory contact it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the earth element it makes measurable or makes immeasurable, or the water element it makes measurable or makes immeasurable, [F.270.a] or the fire element it makes measurable or makes immeasurable, or the wind element it makes measurable or makes immeasurable, or the space element it makes measurable or makes immeasurable, or the consciousness element it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, ignorance it makes measurable or makes immeasurable, or formative predispositions it makes measurable or makes immeasurable, or consciousness it makes measurable or makes immeasurable, or name and form it makes measurable or makes immeasurable, or the six sense fields it makes measurable or makes immeasurable, or sensory contact it makes measurable or makes immeasurable, or sensation it makes measurable or makes immeasurable, or craving it makes measurable or makes immeasurable, or grasping it makes measurable or makes immeasurable, or the rebirth process it makes measurable or makes immeasurable, or birth it makes measurable or makes immeasurable, or aging and death it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the perfection of generosity it makes measurable or makes immeasurable, or the perfection of ethical discipline it makes measurable or makes immeasurable, [F.270.b] or the perfection of tolerance it makes measurable or makes immeasurable, or the perfection of perseverance it makes measurable or makes immeasurable, or the perfection of meditative concentration it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the emptiness of internal phenomena it makes measurable or makes immeasurable, or the emptiness of external phenomena it makes measurable or makes immeasurable, or the emptiness of external and internal phenomena it makes measurable or makes immeasurable, or the emptiness of emptiness it makes measurable or makes immeasurable, or the emptiness of great extent it makes measurable or makes immeasurable, or the emptiness of ultimate reality it makes measurable or makes immeasurable, or the emptiness of conditioned phenomena it makes measurable or makes immeasurable, or the emptiness of unconditioned phenomena it makes measurable or makes immeasurable, or the emptiness of the unlimited it makes measurable or makes immeasurable, or the emptiness of that which has neither beginning nor end it makes measurable or makes immeasurable, or the emptiness of nonexclusion it makes measurable or makes immeasurable, or the emptiness of inherent nature it makes measurable or makes immeasurable, or the emptiness of all phenomena it makes measurable or makes immeasurable, or the emptiness of intrinsic defining characteristics it makes measurable or makes immeasurable, [F.271.a] or the emptiness of that which cannot be apprehended it makes measurable or makes immeasurable, or the emptiness of nonentities it makes measurable or makes immeasurable, or the emptiness of essential nature it makes measurable or makes immeasurable, or the emptiness of an essential nature of nonentities it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the applications of mindfulness it makes measurable or makes immeasurable, or the correct exertions it makes measurable or makes immeasurable, or the supports for miraculous ability it makes measurable or makes immeasurable, or the faculties it makes measurable or makes immeasurable, or the powers it makes measurable or makes immeasurable, or the branches of enlightenment it makes measurable or makes immeasurable, or the noble eightfold path it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the truths of the noble ones it makes measurable or makes immeasurable, or the meditative concentrations it makes measurable or makes immeasurable, or the immeasurable attitudes it makes measurable or makes immeasurable, or the formless absorptions it makes measurable or makes immeasurable, or the eight liberations it makes measurable [F.271.b] or makes immeasurable, or the nine serial steps of meditative absorption it makes measurable or makes immeasurable, or the emptiness, signlessness, and wishlessness gateways to liberation it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the extrasensory powers it makes measurable or makes immeasurable, or the meditative stabilities it makes measurable or makes immeasurable, or the dhāraṇī gateways it makes measurable or makes immeasurable, or the ten powers of the tathāgatas it makes measurable or makes immeasurable, or the four fearlessnesses it makes measurable or makes immeasurable, or the four kinds of exact knowledge it makes measurable or makes immeasurable, or great compassion it makes measurable or makes immeasurable, or the eighteen distinct qualities of the buddhas it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the fruit of having entered the stream it makes measurable or makes immeasurable, or the fruit of once-returner it makes measurable or makes immeasurable, or the fruit of non-returner it makes measurable or makes immeasurable, or arhatship it makes measurable or makes immeasurable, or individual enlightenment it makes measurable or makes immeasurable, or the knowledge of the aspects of the path it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, [F.272.a] when they practice the perfection of wisdom in that manner, enlightenment, the buddhas, and the attributes of the buddhas it makes measurable or makes immeasurable are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, physical forms it expands or compresses, or feelings it expands or compresses, or perceptions it expands or compresses, or formative predispositions it expands or compresses, or consciousness it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the eyes it expands or compresses, or the ears it expands or compresses, or the nose it expands or compresses, or the tongue it expands or compresses, or the body it expands or compresses, or the mental faculty it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, sights it expands or compresses, or sounds it expands or compresses, or odors it expands or compresses, or tastes it expands or compresses, or tangibles it expands or compresses, or mental phenomena it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visual consciousness it expands or compresses, [F.272.b] or auditory consciousness it expands or compresses, or olfactory consciousness it expands or compresses, or gustatory consciousness it expands or compresses, or tactile consciousness it expands or compresses, or mental consciousness it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visually compounded sensory contact it expands or compresses, or aurally compounded sensory contact it expands or compresses, or nasally compounded sensory contact it expands or compresses, or lingually compounded sensory contact it expands or compresses, or corporeally compounded sensory contact it expands or compresses, or mentally compounded sensory contact it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, feelings conditioned by visually compounded sensory contact it expands or compresses, or feelings conditioned by aurally compounded sensory contact it expands or compresses, or feelings conditioned by nasally compounded sensory contact it expands or compresses, or feelings conditioned by lingually compounded sensory contact it expands or compresses, or feelings conditioned by corporeally compounded sensory contact it expands or compresses, or feelings conditioned by mentally compounded sensory contact it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, [F.273.a] the earth element it expands or compresses, or the water element it expands or compresses, or the fire element it expands or compresses, or the wind element it expands or compresses, or the space element it expands or compresses, or the consciousness element it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, ignorance it expands or compresses, or formative predispositions it expands or compresses, or consciousness it expands or compresses, or name and form it expands or compresses, or the six sense fields it expands or compresses, or sensory contact it expands or compresses, or sensation it expands or compresses, or craving it expands or compresses, or grasping it expands or compresses, or the rebirth process it expands or compresses, or birth it expands or compresses, or aging and death it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the perfection of generosity it expands or compresses, or the perfection of ethical discipline it expands or compresses, or the perfection of tolerance it expands or compresses, or the perfection of perseverance [F.273.b] it expands or compresses, or the perfection of meditative concentration it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the emptiness of internal phenomena it expands or compresses, or the emptiness of external phenomena it expands or compresses, or the emptiness of external and internal phenomena it expands or compresses, or the emptiness of emptiness it expands or compresses, or the emptiness of great extent it expands or compresses, or the emptiness of ultimate reality it expands or compresses, or the emptiness of conditioned phenomena it expands or compresses, or the emptiness of unconditioned phenomena it expands or compresses, or the emptiness of the unlimited it expands or compresses, or the emptiness of that which has neither beginning nor end it expands or compresses, or the emptiness of nonexclusion it expands or compresses, or the emptiness of inherent nature it expands or compresses, or the emptiness of all phenomena it expands or compresses, or the emptiness of intrinsic defining characteristics it expands or compresses, or the emptiness of that which cannot be apprehended it expands or compresses, or the emptiness of nonentities it expands or compresses, or the emptiness of essential nature it expands or compresses, or the emptiness of an essential nature of nonentities it expands or compresses are their great apprehending.

“Blessed Lord, [F.274.a] when they practice the perfection of wisdom in that manner, the applications of mindfulness it expands or compresses, or the correct exertions it expands or compresses, or the supports for miraculous ability it expands or compresses, or the faculties it expands or compresses, or the powers it expands or compresses, or the branches of enlightenment it expands or compresses, or the noble eightfold path it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the truths of the noble ones it expands or compresses, or the meditative concentrations it expands or compresses, or the immeasurable attitudes it expands or compresses, or the formless absorptions it expands or compresses, or the liberations it expands or compresses, or the nine serial steps of meditative absorption it expands or compresses, or the emptiness, signlessness, and wishlessness gateways to liberation it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the extrasensory powers it expands or compresses, or the meditative stabilities it expands or compresses, or the dhāraṇī gateways it expands or compresses, [F.274.b] or the powers of the tathāgatas it expands or compresses, or the fearlessnesses it expands or compresses, or the kinds of exact knowledge it expands or compresses, or great compassion it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the eighteen distinct qualities of the buddhas it expands or compresses, or the fruit of having entered the stream it expands or compresses, or the fruit of once-returner it expands or compresses, or the fruit of non-returner it expands or compresses, or arhatship it expands or compresses, or individual enlightenment it expands or compresses, or the knowledge of the aspects of the path it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, enlightenment, the buddhas, and the attributes of the buddhas it expands or compresses are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, physical forms it strengthens or weakens, or feelings it strengthens or weakens, or perceptions it strengthens or weakens, or formative predispositions it strengthens or weakens, or consciousness it strengthens or weakens are their great apprehending.

“Blessed Lord, [F.275.a] when they practice the perfection of wisdom in that manner, the eyes it strengthens or weakens, or the ears it strengthens or weakens, or the nose it strengthens or weakens, or the tongue it strengthens or weakens, or the body it strengthens or weakens, or the mental faculty it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, sights it strengthens or weakens, or sounds it strengthens or weakens, or odors it strengthens or weakens, or tastes it strengthens or weakens, or tangibles it strengthens or weakens, or mental phenomena it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visual consciousness it strengthens or weakens, or auditory consciousness it strengthens or weakens, or olfactory consciousness it strengthens or weakens, or gustatory consciousness it strengthens or weakens, or tactile consciousness it strengthens or weakens, or mental consciousness it strengthens or weakens are their [F.275.b] great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, visually compounded sensory contact it strengthens or weakens, or aurally compounded sensory contact it strengthens or weakens, or nasally compounded sensory contact it strengthens or weakens, or lingually compounded sensory contact it strengthens or weakens, or corporeally compounded sensory contact it strengthens or weakens, or mentally compounded sensory contact it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, feelings conditioned by visually compounded sensory contact it strengthens or weakens, or feelings conditioned by aurally compounded sensory contact it strengthens or weakens, or feelings conditioned by nasally compounded sensory contact it strengthens or weakens, or feelings conditioned by lingually compounded sensory contact it strengthens or weakens, or feelings conditioned by corporeally compounded sensory contact it strengthens or weakens, or feelings conditioned by mentally compounded sensory contact it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the earth element it strengthens or weakens, or the water element it strengthens or weakens, or the fire element it strengthens [F.276.a] or weakens, or the wind element it strengthens or weakens, or the space element it strengthens or weakens, or the consciousness element it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, ignorance it strengthens or weakens, or formative predispositions it strengthens or weakens, or consciousness it strengthens or weakens, or name and form it strengthens or weakens, or the six sense fields it strengthens or weakens, or sensory contact it strengthens or weakens, or sensation it strengthens or weakens, or craving it strengthens or weakens, or grasping it strengthens or weakens, or the rebirth process it strengthens or weakens, or birth it strengthens or weakens, or aging and death it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the perfection of generosity it strengthens or weakens, or the perfection of ethical discipline it strengthens or weakens, or the perfection of tolerance it strengthens [F.276.b] or weakens, or the perfection of perseverance it strengthens or weakens, or the perfection of meditative concentration it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the emptiness of internal phenomena it strengthens or weakens, or the emptiness of external phenomena it strengthens or weakens, or the emptiness of external and internal phenomena it strengthens or weakens, or the emptiness of emptiness it strengthens or weakens, or the emptiness of great extent it strengthens or weakens, or the emptiness of ultimate reality it strengthens or weakens, or the emptiness of conditioned phenomena it strengthens or weakens, or the emptiness of unconditioned phenomena it strengthens or weakens, or the emptiness of the unlimited it strengthens or weakens, or the emptiness of that which has neither beginning nor end it strengthens or weakens, or the emptiness of nonexclusion it strengthens or weakens, or the emptiness of inherent nature it strengthens or weakens, or the emptiness of all phenomena it strengthens or weakens, or the emptiness of intrinsic defining characteristics it strengthens or weakens, or the emptiness of that which cannot be apprehended it strengthens or [F.277.a] weakens, or the emptiness of nonentities it strengthens or weakens, or the emptiness of essential nature it strengthens or weakens, or the emptiness of an essential nature of nonentities it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the applications of mindfulness it strengthens or weakens, or the correct exertions it strengthens or weakens, or the supports for miraculous ability it strengthens or weakens, or the faculties it strengthens or weakens, or the powers it strengthens or weakens, or the branches of enlightenment it strengthens or weakens, or the noble eightfold path it strengthens or weakens, or the truths of the noble ones it strengthens or weakens, or the meditative concentrations it strengthens or weakens, or the immeasurable attitudes it strengthens or weakens, or the formless absorptions it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the eight liberations it strengthens [F.277.b] or weakens, or the nine serial steps of meditative absorption it strengthens or weakens, or the emptiness, signlessness, and wishlessness gateways to liberation it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, the extrasensory powers it strengthens or weakens, or the meditative stabilities it strengthens or weakens, or the dhāraṇī gateways it strengthens or weakens, or the powers of the tathāgatas it strengthens or weakens, or the fearlessnesses it strengthens or weakens, or the kinds of exact knowledge it strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, great compassion it strengthens or weakens, or the distinct qualities of the buddhas it strengthens or weakens, or the fruit of having entered the stream it strengthens or weakens, or the fruit of once-returner it strengthens or weakens, or the fruit of non-returner it strengthens or weakens, or arhatship it strengthens or weakens, or individual enlightenment it strengthens or weakens, or the knowledge of the aspects of the path it [F.278.a] strengthens or weakens are their great apprehending.

“Blessed Lord, when they practice the perfection of wisdom in that manner, enlightenment, the buddhas, and the attributes of the buddhas it strengthens or weakens are their great apprehending.

“If you ask why, it is because there is no ‘enlightenment’ for those with the perception that something is being apprehended. It is like this: because beings are nonarising the perfection of wisdom is viewed as nonarising, because physical forms are nonarising the perfection of wisdom is viewed as nonarising, because feelings are nonarising the perfection of wisdom is viewed as nonarising, because perceptions are nonarising the perfection of wisdom is viewed as nonarising, because formative predispositions are nonarising the perfection of wisdom is viewed as nonarising, and because consciousness is nonarising the perfection of wisdom is viewed as nonarising; because the eyes are nonarising the perfection of wisdom is viewed as nonarising, because the ears are nonarising the perfection of wisdom is viewed as nonarising, because the nose is nonarising the perfection of wisdom is viewed as nonarising, because the tongue is nonarising the perfection of wisdom is viewed as nonarising, because the body is nonarising the perfection of wisdom is viewed as nonarising, and because the mental faculty is nonarising the perfection of wisdom is viewed as nonarising; because sights are nonarising the perfection of wisdom is viewed as nonarising, because sounds are nonarising [F.278.b] the perfection of wisdom is viewed as nonarising, because odors are nonarising the perfection of wisdom is viewed as nonarising, because tastes are nonarising the perfection of wisdom is viewed as nonarising, because tangibles are nonarising the perfection of wisdom is viewed as nonarising, and because mental phenomena are nonarising the perfection of wisdom is viewed as nonarising; because visual consciousness is nonarising the perfection of wisdom is viewed as nonarising, because auditory consciousness is nonarising the perfection of wisdom is viewed as nonarising, because olfactory consciousness is nonarising the perfection of wisdom is viewed as nonarising, because gustatory consciousness is nonarising the perfection of wisdom is viewed as nonarising, because tactile consciousness is nonarising the perfection of wisdom is viewed as nonarising, and because mental consciousness is nonarising the perfection of wisdom is viewed as nonarising; because visually compounded sensory contact is nonarising the perfection of wisdom is viewed as nonarising, because aurally compounded sensory contact is nonarising the perfection of wisdom is viewed as nonarising, because nasally compounded sensory contact is nonarising the perfection of wisdom is viewed as nonarising, because lingually compounded sensory contact is nonarising the perfection of wisdom is viewed as nonarising, because corporeally compounded sensory contact is nonarising the perfection of wisdom is viewed as nonarising, [F.279.a] and because mentally compounded sensory contact is nonarising the perfection of wisdom is viewed as nonarising; because feelings conditioned by visually compounded sensory contact are nonarising the perfection of wisdom is viewed as nonarising, because feelings conditioned by aurally compounded sensory contact are nonarising the perfection of wisdom is viewed as nonarising, because feelings conditioned by nasally compounded sensory contact are nonarising the perfection of wisdom is viewed as nonarising, because feelings conditioned by lingually compounded sensory contact are nonarising the perfection of wisdom is viewed as nonarising, because feelings conditioned by corporeally compounded sensory contact are nonarising the perfection of wisdom is viewed as nonarising, and because feelings conditioned by mentally compounded sensory contact are nonarising the perfection of wisdom is viewed as nonarising; because the earth element is nonarising the perfection of wisdom is viewed as nonarising, because the water element is nonarising the perfection of wisdom is viewed as nonarising, because the fire element is nonarising the perfection of wisdom is viewed as nonarising, because the wind element is nonarising the perfection of wisdom is viewed as nonarising, because the space element is nonarising the perfection of wisdom is viewed as nonarising, and because the consciousness element is nonarising the perfection of wisdom is viewed as nonarising; because ignorance is nonarising the perfection of wisdom is viewed as nonarising, because formative predispositions are nonarising the perfection of wisdom is viewed as nonarising, because consciousness is nonarising the perfection of wisdom is viewed as nonarising, [F.279.b] because name and form are nonarising the perfection of wisdom is viewed as nonarising, because the six sense fields are nonarising the perfection of wisdom is viewed as nonarising, because sensory contact is nonarising the perfection of wisdom is viewed as nonarising, because sensation is nonarising the perfection of wisdom is viewed as nonarising, because craving is nonarising the perfection of wisdom is viewed as nonarising, because grasping is nonarising the perfection of wisdom is viewed as nonarising, because the rebirth process is nonarising the perfection of wisdom is viewed as nonarising, because birth is nonarising the perfection of wisdom is viewed as nonarising, and because aging and death are nonarising the perfection of wisdom is viewed as nonarising; because the perfection of generosity is nonarising the perfection of wisdom is viewed as nonarising, because the perfection of ethical discipline is nonarising the perfection of wisdom is viewed as nonarising, because the perfection of tolerance is nonarising the perfection of wisdom is viewed as nonarising, because the perfection of perseverance is nonarising the perfection of wisdom is viewed as nonarising, and because the perfection of meditative concentration is nonarising the perfection of wisdom is viewed as nonarising; because the emptiness of internal phenomena is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of external phenomena is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of external and internal phenomena is nonarising the perfection of wisdom is viewed as nonarising, [F.280.a] because the emptiness of emptiness is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of great extent is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of ultimate reality is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of conditioned phenomena is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of unconditioned phenomena is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of the unlimited is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of that which has neither beginning nor end is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of nonexclusion is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of inherent nature is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of all phenomena is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of intrinsic defining characteristics is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of that which cannot be apprehended is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of nonentities is nonarising the perfection of wisdom is viewed as nonarising, because the emptiness of essential nature is nonarising the perfection of wisdom is viewed as nonarising, and because the emptiness of an essential nature of nonentities is nonarising [F.280.b] the perfection of wisdom is viewed as nonarising; because the applications of mindfulness are nonarising the perfection of wisdom is viewed as nonarising, because the correct exertions are nonarising the perfection of wisdom is viewed as nonarising, because the supports for miraculous ability are nonarising the perfection of wisdom is viewed as nonarising, because the faculties are nonarising the perfection of wisdom is viewed as nonarising, because the powers are nonarising the perfection of wisdom is viewed as nonarising, because the branches of enlightenment are nonarising the perfection of wisdom is viewed as nonarising, and because the noble eightfold path is nonarising the perfection of wisdom is viewed as nonarising; because the truths of the noble ones are nonarising the perfection of wisdom is viewed as nonarising, because the meditative concentrations are nonarising the perfection of wisdom is viewed as nonarising, because the immeasurable attitudes are nonarising the perfection of wisdom is viewed as nonarising, because the formless absorptions are nonarising the perfection of wisdom is viewed as nonarising, because the liberations are nonarising the perfection of wisdom is viewed as nonarising, because the serial steps of meditative absorption are nonarising the perfection of wisdom is viewed as nonarising, because the emptiness, signlessness, and wishlessness gateways to liberation are nonarising the perfection of wisdom is viewed as nonarising, because the extrasensory powers [F.281.a] are nonarising the perfection of wisdom is viewed as nonarising, because the meditative stabilities are nonarising the perfection of wisdom is viewed as nonarising, because the dhāraṇī gateways are nonarising the perfection of wisdom is viewed as nonarising, because the powers of the tathāgatas are nonarising the perfection of wisdom is viewed as nonarising, because the fearlessnesses are nonarising the perfection of wisdom is viewed as nonarising, because the kinds of exact knowledge are nonarising the perfection of wisdom is viewed as nonarising, because great compassion is nonarising the perfection of wisdom is viewed as nonarising, and because the distinct qualities of the buddhas are nonarising the perfection of wisdom is viewed as nonarising; and because the fruit of having entered the stream is nonarising the perfection of wisdom is viewed as nonarising, because the fruit of once-returner is nonarising the perfection of wisdom is viewed as nonarising, because the fruit of non-returner is nonarising the perfection of wisdom is viewed as nonarising, because arhatship is nonarising the perfection of wisdom is viewed as nonarising, because individual enlightenment is nonarising the perfection of wisdom is viewed as nonarising, because the knowledge of the aspects of the path is nonarising the perfection of wisdom is viewed as nonarising, and because enlightenment, the buddhas, and the attributes of the buddhas are nonarising [F.281.b] the perfection of wisdom is viewed as nonarising.

“Because beings are without an essential nature the perfection of wisdom is viewed as without an essential nature, because physical forms are without an essential nature the perfection of wisdom is viewed as without an essential nature, because feelings are without an essential nature the perfection of wisdom is viewed as without an essential nature, because perceptions are without an essential nature the perfection of wisdom is viewed as without an essential nature, because formative predispositions are without an essential nature the perfection of wisdom is viewed as without an essential nature, and because consciousness is without an essential nature the perfection of wisdom is viewed as without an essential nature; because the eyes are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the ears are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the nose is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the tongue is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the body is without an essential nature the perfection of wisdom is viewed as without an essential nature, and because the mental faculty is without an essential nature the perfection of wisdom is viewed as without an essential nature; because sights are without an essential nature the perfection of wisdom is viewed as without an essential nature, because sounds are without an essential nature the perfection of wisdom is viewed as without an essential nature, because odors are without an essential nature the perfection of wisdom is viewed as without an essential nature, because tastes are without an essential nature [F.282.a] the perfection of wisdom is viewed as without an essential nature, because tangibles are without an essential nature the perfection of wisdom is viewed as without an essential nature, and because mental phenomena are without an essential nature the perfection of wisdom is viewed as without an essential nature; because visual consciousness is without an essential nature the perfection of wisdom is viewed as without an essential nature, because auditory consciousness is without an essential nature the perfection of wisdom is viewed as without an essential nature, because olfactory consciousness is without an essential nature the perfection of wisdom is viewed as without an essential nature, because gustatory consciousness is without an essential nature the perfection of wisdom is viewed as without an essential nature, because tactile consciousness is without an essential nature the perfection of wisdom is viewed as without an essential nature, and because mental consciousness is without an essential nature the perfection of wisdom is viewed as without an essential nature; because visually compounded sensory contact is without an essential nature the perfection of wisdom is viewed as without an essential nature, because aurally compounded sensory contact is without an essential nature the perfection of wisdom is viewed as without an essential nature, because nasally compounded sensory contact is without an essential nature the perfection of wisdom is viewed as without an essential nature, because lingually compounded sensory contact is without an essential nature the perfection of wisdom is viewed as without an essential nature, because corporeally compounded sensory contact is without an essential nature the perfection of wisdom is viewed as without an essential nature, and because mentally compounded sensory contact is without an essential nature [F.282.b] the perfection of wisdom is viewed as without an essential nature; because feelings conditioned by visually compounded sensory contact are without an essential nature the perfection of wisdom is viewed as without an essential nature, because feelings conditioned by aurally compounded sensory contact are without an essential nature the perfection of wisdom is viewed as without an essential nature, because feelings conditioned by nasally compounded sensory contact are without an essential nature the perfection of wisdom is viewed as without an essential nature, because feelings conditioned by lingually compounded sensory contact are without an essential nature the perfection of wisdom is viewed as without an essential nature, because feelings conditioned by corporeally compounded sensory contact are without an essential nature the perfection of wisdom is viewed as without an essential nature, and because feelings conditioned by mentally compounded sensory contact are without an essential nature the perfection of wisdom is viewed as without an essential nature; because the earth element is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the water element is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the fire element is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the wind element is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the space element is without an essential nature the perfection of wisdom is viewed as without an essential nature, and because the consciousness element is without an essential nature the perfection of wisdom is viewed as without an essential nature; because ignorance is without an essential nature the perfection of wisdom is viewed as without an essential nature, because formative predispositions [F.283.a] are without an essential nature the perfection of wisdom is viewed as without an essential nature, because consciousness is without an essential nature the perfection of wisdom is viewed as without an essential nature, because name and form are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the six sense fields are without an essential nature the perfection of wisdom is viewed as without an essential nature, because sensory contact is without an essential nature the perfection of wisdom is viewed as without an essential nature, because sensation is without an essential nature the perfection of wisdom is viewed as without an essential nature, because craving is without an essential nature the perfection of wisdom is viewed as without an essential nature, because grasping is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the rebirth process is without an essential nature the perfection of wisdom is viewed as without an essential nature, because birth is without an essential nature the perfection of wisdom is viewed as without an essential nature, and because aging and death are without an essential nature the perfection of wisdom is viewed as without an essential nature; because the perfection of generosity is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the perfection of ethical discipline is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the perfection of tolerance is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the perfection of perseverance is without an essential nature the perfection of wisdom is viewed as without an essential nature, [F.283.b] and because the perfection of meditative concentration is without an essential nature the perfection of wisdom is viewed as without an essential nature; because the emptiness of internal phenomena is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of external phenomena is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of external and internal phenomena is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of emptiness is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of great extent is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of ultimate reality is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of conditioned phenomena is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of unconditioned phenomena is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of the unlimited is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of that which has neither beginning nor end is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of nonexclusion is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of inherent nature is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of all phenomena is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of intrinsic defining characteristics is without an essential nature the perfection of wisdom is viewed as without an essential nature, [F.284.a] because the emptiness of that which cannot be apprehended is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of nonentities is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness of essential nature is without an essential nature the perfection of wisdom is viewed as without an essential nature, and because the emptiness of an essential nature of nonentities is without an essential nature the perfection of wisdom is viewed as without an essential nature; [B21] because the applications of mindfulness are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the correct exertions are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the supports for miraculous ability are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the faculties are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the powers are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the branches of enlightenment are without an essential nature the perfection of wisdom is viewed as without an essential nature, and because the noble eightfold path is without an essential nature the perfection of wisdom is viewed as without an essential nature; because the truths of the noble ones are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the meditative concentrations [F.284.b] are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the immeasurable attitudes are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the formless absorptions are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the liberations are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the serial steps of meditative absorption are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the emptiness, signlessness, and wishlessness gateways to liberation are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the extrasensory powers are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the meditative stabilities are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the dhāraṇī gateways are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the powers of the tathāgatas are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the fearlessnesses are without an essential nature the perfection of wisdom is viewed as without an essential nature, because the kinds of exact knowledge are without an essential nature the perfection of wisdom is viewed as without an essential nature, because great compassion is without an essential nature the perfection of wisdom is viewed as without an essential nature, and because the distinct qualities of the buddhas are without an essential nature [F.285.a] the perfection of wisdom is viewed as without an essential nature; and because the fruit of having entered the stream is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the fruit of once-returner is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the fruit of non-returner is without an essential nature the perfection of wisdom is viewed as without an essential nature, because arhatship is without an essential nature the perfection of wisdom is viewed as without an essential nature, because individual enlightenment is without an essential nature the perfection of wisdom is viewed as without an essential nature, because the knowledge of the aspects of the path is without an essential nature the perfection of wisdom is viewed as without an essential nature, and because enlightenment, the buddhas, and the attributes of the buddhas are without an essential nature the perfection of wisdom is viewed as without an essential nature.