The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 22

Then the Blessed One asked Śakra, mighty lord of the gods, “Kauśika, if you could possess Jambudvīpa, filled to the top with the bone relics of the tathāgatas, and if someone were to present you with this perfection of wisdom, written in the form of a book, which of these would you take?”

“Blessed Lord,” replied Śakra, “if someone were to present me with Jambudvīpa, filled to the top with the bone relics of the tathāgatas, and if someone were to present me with this perfection of wisdom, written in the form of a book, {Ki.II-III: 88} I would take this perfection of wisdom. If one were to ask why, Blessed Lord, it is not that I do not honor those bone relics of the tathāgatas, it is not that I do not display them, and it is not that I do not venerate them. Indeed, Blessed Lord, it is not that I do not serve the bone relics of the tathāgatas, it is not that I do not respect them, it is not that I do not venerate them, and it is not that I do not worship them, but, Blessed Lord, those bone relics of the tathāgatas have originated from the perfection of wisdom. This is why the bone relics of the tathāgatas should be honored, this is why they should be respected, this is why they should be venerated, and this is why offerings should be made to them. Those bone relics [F.101.a] have been formed by the perfection of wisdom. This is why those bone relics of the tathāgatas are indeed endowed with offerings. Blessed Lord, even though I serve, respect, honor, and worship the bone relics of the tathāgatas with divine flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various divine musical sounds, these bone relics of the tathāgatas have originated from the perfection of wisdom. For this reason they are honored, respected, and venerated, and offerings are made to them by this world with its gods, humans, and asuras, so that they are protected, honored, respected, venerated, and given offerings.”

Then the venerable Śāradvatīputra said to Śakra, mighty lord of the gods, “Kauśika, this perfection of wisdom cannot be grasped; it is formless, invisible, unimpeded, and has a single defining characteristic in that it is without defining characteristics. In that case, how could you think of grasping the perfection of wisdom, which cannot be grasped and which is formless, invisible, unimpeded, and has a single defining characteristic in that it is without defining characteristics. If you ask why, it is not established in order that it might be grasped or rejected, nor that it might be eclipsed, nor that it might be enhanced, nor that it might be developed, nor that it might be nurtured, nor that it might be supplemented, nor that it might be afflicted, nor that it might be purified. It does not attain the attributes of the buddhas and it does not reject the attributes of ordinary persons. [F.101.b] It does not attain the attributes of the bodhisattvas, the attributes of the pratyekabuddhas, the attributes of the śrāvakas, or the attributes of [the paths of] learning or of [the path of] no-more-learning. It does not reject the attributes of ordinary persons. It does not attain the unconditioned expanse and it does not reject conditioned elements. It does not attain the perfection of generosity, and it does not attain [the other perfections], up to and including the perfection of meditative concentration. It does not attain the emptiness of internal phenomena. It does not attain [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. It does not attain the applications of mindfulness. It does not attain the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. It does not attain the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. It does not attain [the fruits and realizations], up to and including all-aspect omniscience.”

“Venerable Śāradvatiputa, it is so! It is so!” replied Śakra. “One who knows that the perfection of wisdom does not attain the attributes of the buddhas, does not reject the attributes of ordinary persons, and does not attain [the fruits and realizations], up to and including all-aspect omniscience, [F.102.a] engages in the perfection of wisdom and cultivates the perfection of wisdom. The perfection of wisdom is not known in duality. The perfection of wisdom is nondual. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are not known in duality. The perfection of generosity [and so forth] are nondual.”

Then the Blessed One applauded Śakra, mighty lord of the gods: “Kauśika, that is excellent! That is excellent! It is so! It is as you have spoken. The perfection of wisdom is not known in duality. If you ask why, the perfection of wisdom is nondual. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are not known in duality. If you ask why, the perfection of generosity [and so forth] are nondual.

“Kauśika, those who hold that the perfection of wisdom is duality simply hold that the realm of phenomena is duality. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of wisdom are not two things, and are not to be divided into two. {Ki.II-III: 89} Kauśika, those who hold that the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are duality simply hold that the realm of phenomena is duality. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of generosity [and so forth] are not two things, and are not to be divided into two. [F.102.b]

“Kauśika, those who hold that the perfection of wisdom is duality simply hold that the real nature, the very limit of reality, and the inconceivable realm are duality. If you ask why, Kauśika, it is because the real nature, the very limit of reality, the inconceivable realm, and the perfection of wisdom are not two things, and are not to be divided into two. Kauśika, those who hold that the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are duality simply hold that the real nature, the very limit of reality, and the inconceivable realm are duality. If you ask why, Kauśika, it is because the real nature, the very limit of reality, the inconceivable realm, and the perfection of generosity [and so forth] are not two things, and are not to be divided into two.”

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, this perfection of wisdom is worthy of homage by the world with its gods, humans, and asuras. Having trained in it, bodhisattva great beings have attained, are attaining, and will attain consummate buddhahood in unsurpassed, complete enlightenment.

“Blessed Lord, when I am seated on my seat, which is that of the mighty lord of the gods, in the divine assembly of Sudharmā, all the gods who are in my service do indeed worship me, but when I am not there and when I am not seated on that seat, those gods remain within that assembly and from the right they circumambulate that seat, which is said to be the one on which Śakra, mighty lord of the gods, is seated when he teaches the Dharma to the gods of Trayastriṃśa. [F.103.a] After paying homage to it, they then depart again [for their own abodes]. Blessed Lord, in the same way, all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas in the world systems of the ten directions who come to that place where this perfection of wisdom has been committed to writing, and where it is taken up, upheld, recited, and extensively taught to others, will indeed recall that the tathāgatas, arhats, completely awakened buddhas have originated from it, that all the śrāvakas and pratyekabuddhas have also originated from it, and that even all the everyday necessities of all beings have originated from it. Paying homage to the perfection of wisdom, they will fervently return [to their own abodes]. Even though the bone relics of the tathāgatas are presented with offerings, they are presented with offerings because they have been consummated through the perfection of wisdom. If one were to ask why, Blessed Lord, when bodhisattva great beings practice the conduct of a bodhisattva, the perfection of wisdom is the ground of the wisdom of all-aspect omniscience. It becomes its primary cause, it becomes its secondary condition, and it becomes its consummation. Therefore, Blessed Lord, among those two [aforementioned] choices, I would take this perfection of wisdom.

“Blessed Lord, when I have trained in this perfection of wisdom, and when I recite it with a mind permeated by the Dharma, {Ki.II-III: 90} I do not observe even a mere sign of fear or trepidation. Blessed Lord, if one were to ask why, the perfection of wisdom is without signs, without indications, and inexpressible. Blessed Lord, the perfection of wisdom [F.103.b] cannot be spoken. Blessed Lord, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are without signs, without indications, and inexpressible. Blessed Lord, those perfections cannot be spoken. Blessed Lord, [the attributes, fruits, and realizations], up to and including all-aspect omniscience, are without signs, without indications, and inexpressible. Blessed Lord, all-aspect omniscience [and so forth] cannot be spoken. Blessed Lord, if the perfection of wisdom, which is without signs, were not signless, the tathāgatas, arhats, completely awakened buddhas, after comprehending that all phenomena are without signs, without indications, inexpressible, and indescribable, and after attaining consummate buddhahood in unsurpassed, complete enlightenment, would not teach beings the Dharma that is without signs, without indications, inexpressible, and indescribable. Blessed Lord, since the perfection of wisdom is without signs, without indications, inexpressible and indescribable, for that reason they comprehend that all phenomena are without signs, without indications, inexpressible, and indescribable, and after attaining consummate buddhahood in unsurpassed, complete enlightenment, they do teach beings the Dharma that is without signs, without indications, inexpressible, and indescribable.

“So it is, Blessed Lord, that this perfection of wisdom [F.104.a] is worthy of being honored, respected, and venerated by the world with its gods, humans, and asuras and it is worthy of being presented with offerings, that is to say with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds. Committed to writing, it will be worthy of being honored, respected, and venerated by the world with its gods, humans, and asuras and it is worthy of being presented with offerings, that is to say with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds.

“Blessed Lord, anyone who takes up, upholds, recites, masters, and focuses their attention correctly on this perfection of wisdom, and who commits it to writing and then honors, respects, venerates, and makes offerings to it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds should not harbor doubts, thinking that, until they have attained consummate buddhahood in unsurpassed, complete enlightenment, they might be reborn among the denizens of the hells. They should not harbor doubts, thinking that they might be reborn in the animal realm or in the world of Yama. They should not harbor doubts, thinking that they might remain on the level of the śrāvakas or the level of the pratyekabuddhas. For they will behold the tathāgatas and never be separated from them. They will never be separated from acts that bring beings to maturation. Traveling from buddhafield to buddhafield, they will serve, respect, honor, and worship those tathāgatas, arhats, completely awakened buddhas with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds. [F.104.b]

“Moreover, Blessed Lord, if I were presented with this great trichiliocosm, filled to the brim with the bone relics of the tathāgatas, and if I were presented with this perfection of wisdom, committed to writing, then, Blessed Lord, of these two precious things I would take this perfection of wisdom. If one were to ask why, Blessed Lord, the tathāgatas and the bone relics of the tathāgatas have originated from it. It is for that reason that those bone relics of the tathāgatas should be honored, respected, venerated, and presented with offerings. If those noble sons or noble daughters serve, respect, honor, and worship them, they will not lapse into error and they will not proceed into lower realms. After experiencing the excellence of gods and humans, they will attain final nirvāṇa by means of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, or the vehicle of the completely awakened buddhas, in accordance with their aspiration. {Ki.II-III: 91}

“Blessed Lord, for that reason the vision of the tathāgatas and the vision of the perfection of wisdom that has been committed to writing are not dissimilar. If one were to ask why, Blessed Lord, it is because the perfection of wisdom and the tathāgatas are not two things, and are not to be divided into two.

“Moreover, Blessed Lord, there is no difference at all between the tathāgatas, arhats, completely awakened buddhas who enter into the three miracles, and consequently explain the [twelve branches of the scriptures]‍—the discourses, the sayings in prose and verse, the prophetic declarations and so on, up to and including the established instructions‍—and any noble sons or [F.105.a] noble daughters who take up and master this perfection of wisdom, and then teach it to others. If one were to ask why, Blessed Lord, the tathāgatas, arhats, completely awakened buddhas have originated from this [perfection of wisdom]. The three miracles have originated from it. The discourses, the sayings in prose and verse, the prophetic declarations, and so on, up to and including the established instructions, have originated from it.

“Moreover, Blessed Lord, there is no difference at all between the tathāgatas, arhats, completely awakened buddhas of the eastern direction, numerous as the grains of sand of the river Gaṅgā, or the tathāgatas, arhats, completely awakened buddhas of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, who enter into the three miracles and consequently explain the [twelve branches of the scriptures]‍—the discourses, the sayings in prose and verse, the prophetic declarations, and so on, up to and including the established instructions‍—and any noble sons or noble daughters who take up and master this perfection of wisdom, and then teach it to others. If one were to ask why, Blessed Lord, the tathāgatas, arhats, completely awakened buddhas of the ten directions have originated from this [perfection of wisdom]. The three miracles have originated from it. The discourses, the sayings in prose and verse, the prophetic declarations, and so on, up to and including the established instructions, have originated from it.

“Moreover, Blessed Lord, there is no difference at all between someone serving, respecting, honoring, and worshiping the tathāgatas, arhats, completely awakened buddhas of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, with flowers, garlands, [F.105.b] incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, and someone committing this perfection of wisdom to writing in the form of a book and then serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds. If one were to ask why, the tathāgatas, arhats, completely awakened buddhas have originated from this [perfection of wisdom].

“Moreover, Blessed Lord, the noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who also extensively explain it to others, should not harbor doubts, {Ki.II-III: 92} thinking that they will be reborn among the denizens of the hells, and they should not harbor doubts, thinking that they will be reborn in the animal realm or in the world of Yama. They should not harbor doubts, thinking they will be on the level of the śrāvakas or the level of the pratyekabuddhas. If one were to ask why, it is because one should know that those noble sons or noble daughters dwell on the level at which progress has become irreversible. If one were to ask why, it is because they commit this perfection of wisdom to writing, and they take up, uphold, recite, master, and focus their attention correctly on it. They will also then serve, respect, honor, and worship this [scripture] that they have committed to writing, with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, So it is, Blessed Lord, that this perfection of wisdom [F.106.a] will calm all fears. It will alleviate all ailments.

“Moreover, Blessed Lord, the noble sons or noble daughters who commit this perfection of wisdom to writing and then take up, uphold, recite, and master it, serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, will not harbor doubts that give rise to fear anywhere.

“Blessed Lord, this is just as if a wealthy man, out of fear, were to attend on the king and rely on the king‍—because he attends on the king and relies on the king, any persons of whom he was afraid would themselves rely on him and so he would not be frightened by them. If one were to ask why, Blessed Lord, it is logical that one who relies on a king is reliant on a powerful person. Similarly, Blessed Lord, those bone relics of the tathāgatas are presented with offerings because they have been consummated by the perfection of wisdom. Blessed Lord, it will be seen that the wisdom of all-aspect omniscience is also consummated by the perfection of wisdom.

“Therefore, Blessed Lord, between these two, I would take this very perfection of wisdom. Blessed Lord, if one were to ask why those bone relics of the tathāgatas have originated from this [perfection of wisdom], the thirty-two major marks of a great person have originated from this [perfection of wisdom]. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas have originated from this [perfection of wisdom]. Great loving kindness and great compassion have originated from this [perfection of wisdom]. [F.106.b] Blessed Lord, the five other perfections have originated from this [perfection of wisdom] and [on that basis] they obtain the name perfection. [The fruits and realizations], up to and including all-aspect omniscience, have originated from this [perfection of wisdom]. Blessed Lord, in any village, town, city, region, or kingdom, or in any world system of the great trichiliocosm where beings take up, uphold, recite, and master this perfection of wisdom, committing it to writing, and then serve, respect, honor, and worship it, any human or nonhuman beings who would look to intrude and seek to intrude would find no opportunity to do so. All those beings will also acquire the properties through which final nirvāṇa is eventually attained by means of whichever of the three vehicles is appropriate.

“Therefore, Blessed Lord, this perfection of wisdom is endowed with great benefits. It has been established in the world systems of the great trichiliocosm so that beings might act as the buddhas. {Ki.II-III: 93} Blessed Lord, one should expect a buddha to appear in any world system where this perfection of wisdom is discerned.

“Blessed Lord, this is just like a most precious gemstone that is said to be a priceless gem. That is to say, it possesses the attributes of a most precious gemstone: Nonhuman spirits will find no opportunity to intrude wherever this gemstone is placed. Also, when men or women who have been possessed by nonhuman spirits display that most precious gem, those nonhuman spirits will be unable to withstand its brilliance, and they will swiftly depart and no longer dwell there. When that most precious gem is fastened to the body of someone tormented by a bile disorder, the bile disorder will be purged. [F.107.a] When that most precious gem is fastened to the body of someone afflicted by a wind disorder, the wind disorder will be purged. When that most precious gem is fastened to the body of someone oppressed by a phlegm disorder, the phlegm disorder will be alleviated. When that most precious gem is fastened to the body of someone afflicted by combined humoral disorders, the combined humoral disorders will be alleviated and will not increase. At night that most precious gem will provide illumination. In the heat that most precious gem will provide coolness wherever it is placed. In the cold, that most precious gem would provide warmth wherever it is placed. The vicinity of the ground where that most precious gem is placed will be neither too hot nor too cold, but pleasantly moderate. In the vicinity of the ground where that most precious gem is placed venomous creatures including snakes, and apart from them, scorpions, and other vermin, too, will not move. [B34]

“Blessed Lord, if that most precious gem were shown to any man or woman who had been bitten by a poisonous snake, immediately after seeing it, their poison would be purged. Blessed Lord, this most precious gem is endowed with such attributes. If this most precious gem were fastened to the body of a man or woman afflicted by pustules or blisters, or one whose eyesight had become blurred, or one afflicted with an eye, ear, nose, tongue, or throat disease, or a disease of the body, then their pustules or blisters, their blurred vision, or their eye, ear, nose, tongue, or throat disease, or disease of the body would be alleviated. Blessed Lord, this most precious gem [F.107.b] is endowed with such attributes. {Ki.II-III: 94}

“Blessed Lord, if this most precious gem were immersed in turbid water, all the water would instantly possess the eight qualities [of pure water], turning it the same color as itself. If this most precious gem were wrapped in blue cloth and then immersed in water, all the water would become identical in color. If this most precious gem were wrapped in yellow, red, white, purple, or crystal-colored cloths, or in cloths of other various colors, and then immersed in water, all the water would become identical in color. Even if the water were turbid, it would be made clear by that most precious gem. Blessed Lord, this most precious gem is endowed with such attributes, and with many others besides.

“Blessed Lord, this perfection of wisdom, like that most precious gem, is indeed the source of all positive attributes, and it alleviates all negativity.”

Then the venerable Ānanda asked Śakra, mighty lord of the gods, “Kauśika, do you think that this most precious gem is a divine material, or does this most precious gem also exist among the human beings of Jambudvīpa?”

“Venerable Ānanda,” replied Śakra, “this most precious gem is a divine material. Venerable Ānanda, those precious gems that exist among the human beings of Jambudvīpa are small and heavy, whereas the most precious gems of divine material are large and light. Even the most precious gems that human beings of Jambudvīpa possess are not completely perfect in all their facets, as are those of divine material. Indeed, those most precious gems that the human beings of Jambudvīpa have bear no comparison to the most precious gems of divine material in terms of any factor, fraction, categorization, analogy, or quality.”

Then [F.108.a] Śakra, mighty lord of the gods, turning to the Blessed One, said, “Blessed Lord, once this most precious gem has been placed in a basket, the basket itself would be pleasing, owing to its association with the attributes of that most precious gem, even after it has been removed from the basket. Furthermore, beings would develop devotion to the basket. In the same way, Blessed Lord, wherever this perfection of wisdom is located, noble sons or noble daughters there will be free from physical and mental suffering, and they will also be without any afflictions, whether originating from human beings or nonhuman beings. Blessed Lord, the expression most precious gem is a synonym of the perfection of wisdom. It is a synonym of the wisdom of all-aspect omniscience.

“Blessed Lord, how many attributes of the perfection of wisdom can be enumerated! The attributes of the perfection of wisdom are immeasurable. Those bone relics of the tathāgatas are indeed containers of the perfection of wisdom.

“Blessed Lord, how can one enumerate the attributes of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, the perfection of generosity, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the 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, the noble eightfold path, {Ki.II-III: 95} the truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways to liberation, the extrasensory powers, [F.108.b] the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, knowledge of all the dharmas, knowledge of the path, the wisdom of all-aspect omniscience, the real nature, reality, the realm of phenomena, the abiding nature of reality, the unchanging nature of reality, the very limit of reality, the inconceivable realm, the renunciation of all afflictions caused by reincarnation through the continuity of propensities, the perpetual abiding in equanimity, or the undiminished reality! The attributes of the undiminished reality [and all the rest] are immeasurable. Those bone relics of the tathāgatas are indeed the basket containing the undiminished reality [and so forth]. It is for this reason that the bone relics of the tathāgatas are presented with offerings.

“Blessed Lord, those bone relics of the tathāgatas are the container of the precious perfections. Those bone relics of the tathāgatas are the container of the perfections that are neither afflicted nor purified, the perfections that are neither arising nor ceasing, the perfections that are without acceptance and without rejection, the perfections that are without subtraction or addition, and the perfections that are without coming, going, or staying. It is for this reason that the bone relics of the tathāgatas are presented with offerings.

“Blessed Lord, those bone relics of the tathāgatas are the container of the reality of the perfections. Those bone relics of the tathāgatas are exalted, owing to the reality of the perfections. [F.109.a] Therefore, even after the tathāgatas have passed into nirvāṇa, those bone relics of the tathāgatas are presented with offerings.

“Moreover, leaving aside the world systems of the great trichiliocosm, which are filled to the brim with the bone relics of the tathāgatas, Blessed Lord, if I were offered all the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, filled to the brim with the bone relics of the tathāgatas, and the perfection of wisdom, committed to writing in the form of a book, then, Blessed Lord, of these two I would take this perfection of wisdom. If one were to ask why, Blessed Lord, the bone relics of the tathāgatas, arhats, completely awakened buddhas have originated from this [perfection of wisdom], and they are consequently presented with offerings.

“Blessed Lord, those bone relics of the tathāgatas are presented with offerings because the perfection of wisdom has been cultivated. Blessed Lord, the noble sons or noble daughters who, even though they serve, respect, honor, and worship those bone relics of the tathāgatas, do not perceive an end to their roots of virtuous action, and they will experience happiness, along with the excellence of human beings and gods, among great and lofty royal families, great and lofty priestly families, or great and lofty householder families‍—or among the gods of the Caturmahā­rāja­kāyika realm, or the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, or Para­nirmita­vaśa­vartin‍—and then they will put an end to suffering. Such are the fruits of worshiping the bone relics of the tathāgatas.

“But on the other hand, if they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, [F.109.b] they will fulfill the perfection of generosity, and they will fulfill the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, {Ki.II-III: 96} the perfection of meditative concentration, and the perfection of wisdom. They will fulfill the emptiness of internal phenomena, and they will fulfill [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They will fulfill the thirty-seven factors conducive to enlightenment, and they will fulfill [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Intentionally they will acquire a physical body, and through their physical bodies they will bring beings to maturation. Whether in the form of an imperial monarch, or that of a member of a great and lofty royal family, a great and lofty priestly family, or a great and lofty householder family, or else the form of Śakra, the form of Brahmā, or the form of Viśrāntin,385 they will bring beings to maturation through their physical bodies.

“Transcending the level of the śrāvakas and the level of the pratyekabuddhas, they will enter a bodhisattva’s full maturity. Having entered into the maturity of the bodhisattvas, they will attain the extrasensory powers of the bodhisattvas. Having attained the extrasensory powers of the bodhisattvas, they will journey from buddhafield to buddhafield.

“So, Blessed Lord, it is not that I do not honor the bone relics of the tathāgatas. It is not that I do not respect them. It is not that I do not venerate them. It is not that I do not worship them. It is not that I do not hold them. But, Blessed Lord, if noble sons or noble daughters serve, respect, honor, and worship this perfection of wisdom, [F.110.a] they absolutely do accumulate the causal basis of all the attributes of the buddhas, they will also acquire all excellences, and they will also serve, respect, honor, and worship the bone relics of the tathāgatas.

“Moreover, Blessed Lord, those wishing to behold and wishing to worship the tathāgatas, arhats, completely awakened buddhas who are alive at present, residing in the immeasurable and innumerable world systems of the ten directions, whether in the buddha body of reality, the buddha body of form, or the buddha body of wisdom, should take up, uphold, recite, master, and worship this very perfection of wisdom, and they should also teach it extensively to others. Having focused their attention correctly on it, those noble sons or noble daughters will consequently behold the tathāgatas, arhats, completely awakened buddhas in the countless and immeasurable world systems of the ten directions. Therefore, those noble sons or noble daughters who practice the perfection of wisdom should cultivate the recollection of the Buddha in reality.

“Moreover, Blessed Lord, the noble sons or noble daughters who wish to behold those tathāgatas, arhats, completely awakened buddhas should take up, uphold, recite, master, and worship this perfection of wisdom, and they should also teach it extensively to others. They should also focus their attention correctly on reality.

“Blessed Lord, there are two aspects to reality. [F.110.b] If one were to ask what are these two, they comprise the reality of conditioned phenomena and the reality of unconditioned phenomena. Blessed Lord, in this regard, what, one might ask, is the reality of conditioned phenomena? The reality of conditioned phenomena is said to comprise the wisdom of the emptiness of internal phenomena; the wisdom of the emptiness of external phenomena; the wisdom of the emptiness of external and internal phenomena; the wisdom of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; the wisdom of the thirty-seven factors conducive to enlightenment, the wisdom of the four truths of the noble ones, and the wisdom of the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, and the gateways of liberation‍—emptiness, signlessness, and wishlessness; the wisdom of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [great loving kindness], great compassion, and the eighteen distinct qualities of the buddhas; the wisdom of virtuous and nonvirtuous phenomena; {Ki.II-III: 97} the wisdom of uncontaminated and contaminated phenomena; and the wisdom of mundane and supramundane phenomena.

“What, one might ask, is the reality of unconditioned phenomena? This denotes the essential nature of all phenomena, which is without arising and without ceasing, without abiding and without anything other than abiding, without affliction and without purification, and without increase and without decrease. If you ask what is the essential nature of all phenomena, all phenomena have the essential nature of nonentity. [F.111.a] This is called the reality of unconditioned phenomena.”

“Kauśika, it is so! It is so!” replied the Blessed One. “All the tathāgatas, arhats, completely awakened buddhas of the past also attained consummate buddhahood in unsurpassed, complete enlightenment, dependent on this perfection of wisdom. All the tathāgatas, arhats, completely awakened buddhas who will appear in the future will also attain consummate buddhahood in unsurpassed, complete enlightenment, dependent on this perfection of wisdom. All the tathāgatas, arhats, completely awakened buddhas who are alive at present, residing in the immeasurable and countless world systems of the ten directions, and even now teaching the Dharma, all attained consummate buddhahood in unsurpassed, complete enlightenment, dependent on this perfection of wisdom.

“All the śrāvakas of those tathāgatas, arhats, completely awakened buddhas of the past who have appeared, all the śrāvakas of those tathāgatas, arhats, completely awakened buddhas of the future who will appear, and all the śrāvakas of those tathāgatas, arhats, completely awakened buddhas of the present also respectively have attained, will attain, and are attaining the fruit of entering the stream to nirvāṇa, the fruit of being tied to one rebirth, the fruit of no longer being subject to rebirth, and arhatship. [F.111.b]

“All the pratyekabuddhas of the past who have appeared, all the pratyekabuddhas of the future who will appear, and all the pratyekabuddhas who are alive at present, residing in countless and immeasurable world systems, also respectively have attained, will attain, and are attaining individual enlightenment, dependent on this perfection of wisdom.

“If you ask why, {Ki.II-III: 98} it is because the three vehicles are all extensively revealed through this perfection of wisdom, and they are indeed revealed in the manner of signlessness, in the manner of nonapprehending, in the manner of nonarising, in the manner of nonceasing, in the manner of nonaffliction and nonpurification, in the manner of nonconditioning, in the manner of nonacceptance and nonrejection, in the manner of nonsubtraction and nonaddition, and in the manner of nongrasping and nonabandoning.

“Although these are indeed revealed according to the conventional ways of the world, ultimately that is not the case. If you ask why, it is because this perfection of wisdom is neither remote nor alien. The perfection of wisdom is neither imminent nor plain nor contoured. It is neither flat nor uneven, it neither has signs nor is without signs, it is neither mundane nor supramundane, it is neither conditioned nor is it unconditioned, it is neither virtuous nor nonvirtuous, and it is neither past, nor future, nor present.

“Kauśika, the perfection of wisdom does not establish the attributes of the buddhas. It does not establish the attributes of the [other fruits and realizations], up to and including arhatship. It does not establish the attributes of the pratyekabuddhas. It does not forsake the attributes of ordinary persons.”

Śakra replied, “Blessed Lord, [F.112.a] this perfection of wisdom is a great transcendence. Blessed Lord, the bodhisattva great beings who practice this perfection of wisdom indeed know the minds and conduct of all beings, but they do not apprehend beings. They do not apprehend anything called a being. They do not apprehend selves, sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, or viewers. They do not apprehend physical forms, and they do not apprehend feelings, perceptions, formative predispositions, or consciousness. They do not apprehend the eyes, and they do not apprehend [the other sense organs], up to and including the mental faculty. They do not apprehend sights, and they do not apprehend [the other sense objects], up to and including mental phenomena. They do not apprehend visual consciousness, and they do not apprehend [the other aspects of consciousness], up to and including mental consciousness. They do not visually compounded sensory contact, and they do not apprehend [the other aspects of sensory contact], up to and including mentally compounded sensory contact. They do not apprehend feelings arising from visually compounded sensory contact, and they do not apprehend [the other aspects of feelings conditioned by sensory contact], up to and including feelings arising from mentally compounded sensory contact. They do not apprehend the earth element, and they do not apprehend the water element, the fire element, the wind element, the space element, or the consciousness element. They do not apprehend ignorance, and they do not apprehend formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death. They do not apprehend the perfection of generosity, [F.112.b] and they do not apprehend the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They do not apprehend the emptiness of internal phenomena, and they do not apprehend [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not apprehend the applications of mindfulness, and they do not apprehend the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They do not apprehend the truths of the noble ones, and they do not apprehend the meditative concentrations, the immeasurable attitudes, or the formless absorptions. They do not apprehend the eight aspects of liberation, and they do not apprehend the nine serial steps of meditative absorption, the three gateways of liberation, or the extrasensory powers. They do not apprehend the meditative stabilities, and they do not apprehend the dhāraṇī gateways. {Ki.II-III: 99} They do not apprehend the powers of the tathāgatas, and they do not apprehend the fearlessnesses, the kinds of exact knowledge, [great loving kindness], great compassion, or the distinct qualities of the buddhas. They do not apprehend the fruit of entering the stream to nirvāṇa, and they do not apprehend the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship. They do not apprehend individual enlightenment, and they do not apprehend knowledge of the path, enlightenment, the buddhas, or the attributes of the buddhas. The perfection of wisdom does not establish anything by way of apprehending. If one were to ask why, it is because [F.113.a] the essential nature [of phenomena] does not exist, so that it is not apprehended by anything, there is nothing that is apprehended, and nothing in which it could be apprehended.”

“Kauśika, it is so! It is so!” replied the Blessed One. “Through practicing the perfection of wisdom for a long time without apprehending anything, bodhisattva great beings do not apprehend even enlightenment, let alone the attributes of the buddhas!”

“Blessed Lord, do bodhisattva great beings not practice the other perfections, apart from practicing the perfection of wisdom?” asked Śakra.

“Kauśika,” replied the Blessed One, “bodhisattva great beings indeed practice all six perfections, but they do so without apprehending anything. They do not apprehend gifts, they do not apprehend a giver, and they do not apprehend a recipient. They do not apprehend ethical discipline, they do not apprehend one who is disciplined, and they do not apprehend immorality. They do not