The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 30

Then Śakra, mighty lord of the gods, thought, “Those noble sons or noble daughters in whose ears this perfection of wisdom resounds have venerated the conquerors of the past. Those beings in whose ears this perfection of wisdom resounds have grown the roots of virtuous action in the presence of the tathāgatas. Those beings in whose ears this perfection of wisdom resounds have been accepted by spiritual mentors. Leaving aside those who have taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, and who, having taken up, upheld, recited, and mastered it, then earnestly applied the perfection of wisdom in its real nature‍—apart from them, those noble sons or noble daughters who, having heard this perfection of wisdom are neither fearful, nor afraid, nor terrified, have questioned and petitioned the tathāgatas, arhats, completely awakened buddhas of the past. Those noble sons or noble daughters who, having heard this perfection of wisdom, are neither fearful, nor afraid, nor terrified, and who have [also] taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, have been cultivating the perfection of generosity, and have been practicing the perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom for many eons.” {Ki.IV: 9}

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, those noble sons or noble daughters who, having heard this profound perfection of wisdom, and are neither fearful, nor afraid, nor terrified, but take up, uphold, recite, [F.223.a] master, and focus their attention correctly on it, should be held to resemble irreversible bodhisattva great beings. If one were to ask why, Blessed Lord, this perfection of wisdom is profound. Those who have not practiced the six perfections in the past could not become devoted to it, after just hearing it. Blessed Lord, those noble sons or noble daughters who think of abandoning this profound perfection of wisdom after hearing it have indeed abandoned this profound perfection of wisdom in the past. If one were to ask why, it is because when this profound perfection of wisdom is explained, those noble sons or noble daughters are without faith and devotion. Those noble sons or noble daughters have not venerated the lord buddhas, bodhisattva great beings, and śrāvakas in the past. They have not made requests and have not asked how the perfection of generosity should be practiced; how the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom should be practiced; how the emptiness of internal phenomena should be cultivated; how [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, should be cultivated; how the applications of mindfulness should be cultivated; how the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path should be cultivated; how the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, [F.223.b] the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers should be cultivated; how the meditative stabilities and the dhāraṇī gateways should be cultivated; and how the powers of the tathāgatas, the fearlessnesses, {Ki.IV: 10} the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas should be cultivated.”

Then Śakra, mighty lord of the gods, said to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, since this perfection of wisdom is absolutely profound, when this profound perfection of wisdom is revealed, why is it so astonishing that bodhisattva great beings who did not practice it in the past and lacked devotion are [now] not devoted to the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [the goals], up to and including all-aspect omniscience. Why is that so astonishing? Venerable Śāradvatīputra, [F.224.a] I pay homage to the perfection of wisdom! One who pays homage to the perfection of wisdom pays homage to the wisdom that knows all phenomena.”

Then the Blessed One said to Śakra, mighty lord of the gods, “It is so! Kauśika, it is so! One who pays homage to the perfection of wisdom pays homage to the wisdom that knows all phenomena. If you ask why, Kauśika, the all-aspect omniscience of the lord buddhas originates therefrom, and [conversely] it is on the basis of the wisdom that knows all phenomena that the perfection of wisdom is expressed. Kauśika, noble sons or noble daughters who wish to dwell in all-aspect omniscience should dwell in the perfection of wisdom. Noble sons or noble daughters who wish to attain the wisdom of knowledge of the path, who wish to abandon all afflicted mental states associated with reincarnation through the continuity of propensities, and who wish to turn the wheel of the Dharma, should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to establish beings in the fruit of entering the stream to nirvāṇa, who wish to establish them in the fruit of being destined for only one more rebirth, in the fruit on no longer being subject to rebirth, and in arhatship, who wish to establish them in individual enlightenment, and who wish to establish them in unsurpassed, complete enlightenment should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to establish beings in buddhahood should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to perfect the three realms should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to defeat all the demonic forces of Māra should persevere in the perfection of wisdom. [F.224.b] Noble sons or noble daughters who wish to foster the saṅgha of monks should persevere in the perfection of wisdom.” {Ki.IV: 11}

Śakra, mighty lord of the gods then asked the Blessed One, “Blessed Lord, how do bodhisattva great beings dwell in the perfection of wisdom? How do they dwell in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity? Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they persevere in 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? How do they persevere in the emptiness of internal phenomena? How do they persevere in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities? How do they persevere in the thirty-seven factors conducive to enlightenment? How do they persevere in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers? How do they persevere in the meditative stabilities and the dhāraṇī gateways? How do they persevere in 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?”

“Kauśika, [F.225.a] excellent!” replied the Blessed One. “It is excellent that you thought to question the tathāgata, arhat, completely awakened Buddha about this matter. Kauśika, your inspired speech has indeed come about through the blessing of the buddhas. Kauśika, in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not dwell in physical forms, and when they do not dwell in physical forms, at that time they do not persevere427 with physical forms. They do not dwell in feelings, perceptions, formative predispositions, or consciousness, and when they do not dwell in consciousness [and so forth], at that time they do not persevere with consciousness [and so forth]. They do not dwell in the eyes, and when they do not dwell in the eyes, at that time they do not persevere with the eyes. They do not dwell in the ears, nose, tongue, body, or mental faculty, and when they do not dwell in the mental faculty [and so forth], at that time they do not persevere with the mental faculty [and so forth]. They do not dwell in sights, and when they do not dwell in sights, at that time they do not persevere with sights. They do not dwell in sounds, odors, tastes, tangibles, or mental phenomena, and when they do not dwell in mental phenomena [and so forth], at that time they do not persevere with mental phenomena [and so forth]. They do not dwell in visual consciousness, they do not dwell in visually compounded sensory contact, and they do not dwell in feelings conditioned by visually compounded sensory contact; they do not dwell in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; they do not dwell in mentally compounded sensory contact [and so forth], and they do not dwell in feelings conditioned by mentally compounded sensory contact [and so forth]; and when they do not dwell in feelings conditioned by mentally compounded sensory contact [and so forth], at that time they do not persevere with feelings conditioned by mentally compounded sensory contact [and so forth]. They do not dwell in the earth element, and when they do not dwell in the earth element, at that time they do not persevere with the earth element. They do not dwell in the water element, the fire element, the wind element, the space element, {Ki.IV: 12} or the consciousness element, and when they do not dwell in the consciousness element [and so forth], [F.225.b] at that time they do not persevere with the consciousness element [and so forth]. They do not dwell in ignorance, and when they do not dwell in ignorance, at that time they do not persevere with ignorance. They do not dwell in formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death, and when they do not dwell in aging and death [and so forth], at that time they do not persevere with aging and death [and so forth]. They do not dwell in the perfection of generosity, and when they do not dwell in the perfection of generosity, at that time they do not persevere with the perfection of generosity. They do not dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, and when they do not dwell in the perfection of wisdom [and so forth], at that time they do not persevere with the perfection of wisdom [and so forth]. They do not dwell in the emptiness of internal phenomena, and when they do not dwell in the emptiness of internal phenomena, at that time they do not persevere with the emptiness of internal phenomena. They do not dwell in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and when they do not dwell in the emptiness of the essential nature of nonentities [and so forth], at that time they do not persevere with the emptiness of the essential nature of nonentities [and so forth]. They do not dwell in the applications of mindfulness, and when they do not dwell in the applications of mindfulness, at that time they do not persevere with the applications of mindfulness. They do not dwell in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path, and when they do not dwell in the noble eightfold path [and so forth], at that time they do not persevere with the noble eightfold path [and so forth]. They do not dwell in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, [F.226.a] or the formless absorptions, and when they do not dwell in the formless absorptions [and so forth], at that time they do not persevere with the formless absorptions [and so forth]. They do not dwell in the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers, and when they do not dwell in the extrasensory powers [and so forth], at that time they do not persevere with the extrasensory powers [and so forth]. They do not dwell in the meditative stabilities or the dhāraṇī gateways, and when they do not dwell in the dhāraṇī gateways [and so forth], at that time they do not persevere with the dhāraṇī gateways [and so forth]. They do not dwell in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, and when they do not dwell in the eighteen distinct qualities of the buddhas [and so forth], at that time they do not persevere with the eighteen distinct qualities of the buddhas [and so forth]. They do not dwell in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit on no longer being subject to rebirth, arhatship, or individual enlightenment, and when they do not dwell in individual enlightenment [and so forth], at that time they do not persevere with individual enlightenment [and so forth]. They do not dwell in knowledge of the path or all-aspect omniscience, and when they do not dwell in all-aspect omniscience [and knowledge of the path], at that time they do not persevere with all-aspect omniscience [and knowledge of the path].

“If you ask why, Kauśika, it is because they do not apprehend physical forms in which they should dwell and in which they should persevere. They do not apprehend feelings, perceptions, formative predispositions, or consciousness in which they should dwell and in which they should persevere. They do not apprehend the sense fields, [F.226.b] sensory elements, or links of dependent origination in which they should dwell and in which they should persevere. They do not apprehend any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment in which they should dwell and in which they should persevere. They do not apprehend the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers in which they should dwell and in which they should persevere. They do not apprehend 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, or the eighteen distinct qualities of the buddhas in which they should dwell and in which they should persevere. They do not apprehend the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit on no longer being subject to rebirth, arhatship, or individual enlightenment in which they should dwell and in which they should persevere. They do not apprehend knowledge of the path or all-aspect omniscience in which they should dwell and in which they should persevere.

“Moreover, Kauśika,428 when bodhisattva great beings practice the perfection of wisdom, they do not engage with or differentiate physical forms, and when they do not engage with or differentiate physical forms, at that time they do persevere with physical forms. They do not engage with or differentiate feelings, perceptions, formative predispositions, or consciousness, and when they do not engage with or differentiate consciousness [and so forth], at that time they do persevere with consciousness [and so forth]. They do not engage with or differentiate the sense fields, sensory elements, or links of dependent origination, and when they do not engage with or differentiate the links of dependent origination [and so forth], at that time they do persevere with the links of dependent origination [and so forth]. [F.227.a] They do not engage with or differentiate any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment, and when they do not engage with or differentiate the thirty-seven factors conducive to enlightenment [and so forth], at that time they do persevere with the thirty-seven factors conducive to enlightenment [and so forth]. They do not engage with or differentiate the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers, and when they do not engage with or differentiate the extrasensory powers [and so forth], at that time they do persevere with the extrasensory powers [and so forth]. They do not engage with or differentiate the meditative stabilities or the dhāraṇī gateways, and when they do not engage with or differentiate the dhāraṇī gateways [and so forth], at that time they do persevere with the dhāraṇī gateways [and so forth]. They do not engage with or differentiate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas, and when they do not engage with or differentiate the eighteen distinct qualities of the buddhas [and so forth], at that time they do persevere with the eighteen distinct qualities of the buddhas [and so forth]. They do not engage with or differentiate [the goals], up to and including all-aspect omniscience, and when they do not engage with or differentiate all-aspect omniscience [and so forth], at that time they do persevere with all-aspect omniscience [and so forth]. {Ki.IV: 13}

“If you ask why, when bodhisattva great beings practice the perfection of wisdom in that manner, they do not apprehend physical forms in the limit of past time, they do not apprehend physical forms in the limit of future time, and they do not apprehend physical forms in the intervening [present]. They do not apprehend feelings, perceptions, formative predispositions, or consciousness in the limit of past time, [F.227.b] they do not apprehend consciousness [and so forth] in the limit of future time, and they do not apprehend consciousness [and so forth] in the intervening [present]. They do not apprehend the sense fields, the sensory elements, or the links of dependent origination in the limit of past time, they do not apprehend the links of dependent origination [and so forth] in the limit of future time, and they do not apprehend the links of dependent origination [and so forth] in the intervening [present]. They do not apprehend any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment in the limit of past time, they do not apprehend the thirty-seven factors conducive to enlightenment [and so forth] in the limit of future time, and they do not apprehend the thirty-seven factors conducive to enlightenment [and so forth] in the intervening [present]. They do not apprehend the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers in the limit of past time, they do not apprehend the extrasensory powers [and so forth] in the limit of future time, and they do not apprehend the extrasensory powers [and so forth] in the intervening [present]. They do not apprehend the meditative stabilities or the dhāraṇī gateways in the limit of past time, they do not apprehend the dhāraṇī gateways [and so forth] in the limit of future time, and they do not apprehend the dhāraṇī gateways [and so forth] in the intervening [present]. They do not apprehend the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas in the limit of past time, they do not apprehend the eighteen distinct qualities of the buddhas [and so forth] in the limit of future time, and they do not apprehend the eighteen distinct qualities of the buddhas [and so forth] in the intervening [present]. They do not apprehend [the goals], up to and including all-aspect omniscience, in the limit of past time, they do not apprehend all-aspect omniscience [and so forth] in the limit of future time, and they do not apprehend all-aspect omniscience [and so forth] in the intervening [present].”

Then the venerable Śāradvatīputra said to the Blessed One, [F.228.a] “Blessed Lord, the perfection of wisdom is profound!”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is profound because the real nature of physical forms is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings, perceptions, formative predispositions, and consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the sense fields, the sensory elements, and the links of dependent origination is profound. The perfection of wisdom is profound because the real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment is profound. The perfection of wisdom is profound because the real nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways is profound. The perfection of wisdom is profound because the real nature of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is profound. The perfection of wisdom is profound because the real nature of [the goals], up to and including all-aspect omniscience, is profound.”

“Blessed Lord, this perfection of wisdom is hard to fathom.”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is hard to fathom because physical forms are hard to fathom. The perfection of wisdom is hard to fathom because feelings, perceptions, formative predispositions, and consciousness are hard to fathom. [F.228.b] The perfection of wisdom is hard to fathom because the sense fields, the sensory elements, and the links of dependent origination are hard to fathom. The perfection of wisdom is hard to fathom because all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are hard to fathom. The perfection of wisdom is hard to fathom because the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are hard to fathom. The perfection of wisdom is hard to fathom because the meditative stabilities and the dhāraṇī gateways are hard to fathom. The perfection of wisdom is hard to fathom because the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are hard to fathom. The perfection of wisdom is hard to fathom because [the goals], up to and including all-aspect omniscience, are hard to fathom.” {Ki.IV: 14}

“Blessed Lord, this perfection of wisdom is immeasurable.”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is immeasurable because physical forms are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings, perceptions, formative predispositions, and consciousness are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the sense fields, the sensory elements, and the links of dependent origination are immeasurable. The perfection of wisdom is immeasurable because all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are immeasurable. [F.229.a] The perfection of wisdom is immeasurable because the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are immeasurable. The perfection of wisdom is immeasurable because the meditative stabilities and the dhāraṇī gateways are immeasurable. The