“The earth element is not the perfection of wisdom, nor is the perfection of wisdom other than the earth element; the real nature of the earth element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the earth element; and the reality of the earth element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the earth element. The water element is not the perfection of wisdom, nor is the perfection of wisdom other than the water element; the real nature of the water element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the water element; and the reality of the water element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the water element. The fire element is not the perfection of wisdom, nor is the perfection of wisdom other than the fire element; the real nature of the fire element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the fire element; and the reality of the fire element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the fire element. The wind element is not the perfection of wisdom, nor is the perfection of wisdom other than the wind element; the real nature of the wind element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the wind element; and the reality of the wind element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the wind element. The space element is not the perfection of wisdom, nor is the perfection of wisdom other than the space element; the real nature of the space element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the space element; and the reality of the space element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the space element. The consciousness element is not the perfection of wisdom, nor is the perfection of wisdom other than the consciousness element; the real nature of the consciousness element is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the consciousness element; and the reality of the consciousness element is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the consciousness element.
“Ignorance is not the perfection of wisdom, nor is the perfection of wisdom other than ignorance; the real nature of ignorance is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of ignorance; and the reality of ignorance is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of ignorance. Formative predispositions are not the perfection of wisdom, nor is the perfection of wisdom other than formative predispositions; the real nature of formative predispositions is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of formative predispositions; and the reality of formative predispositions is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of formative predispositions. Consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than consciousness; the real nature of consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of consciousness; and the reality of consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of consciousness. Name and form are not the perfection of wisdom, nor is the perfection of wisdom other than name and form; the real nature of name and form is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of name and form; and the reality of name and form is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of name and form. The six sense fields are not the perfection of wisdom, nor is the perfection of wisdom other than the six sense fields; the real nature of the six sense fields is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the six sense fields; and the reality of the six sense fields is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the six sense fields. Sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than sensory contact; the real nature of sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of sensory contact; and the reality of sensory contact is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of sensory contact. Sensation is not the perfection of wisdom, nor is the perfection of wisdom other than sensation; the real nature of sensation is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of sensation; and the reality of sensation is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of sensation. Craving is not the perfection of wisdom, nor is the perfection of wisdom other than craving; the real nature of craving is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of craving; and the reality of craving is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of craving. Grasping is not the perfection of wisdom, nor is the perfection of wisdom other than grasping; the real nature of grasping is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of grasping; and the reality of grasping is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of grasping. The rebirth process is not the perfection of wisdom, nor is the perfection of wisdom other than the rebirth process; the real nature of the rebirth process is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the rebirth process; and the reality of the rebirth process is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the rebirth process. Birth is not the perfection of wisdom, nor is the perfection of wisdom other than birth; the real nature of birth is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of birth; and the reality of birth is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of birth. Aging and death are not the perfection of wisdom, nor is the perfection of wisdom other than aging and death; the real nature of aging and death is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of aging and death; and the reality of aging and death is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of aging and death.
“The perfection of generosity is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of generosity; the real nature of the perfection of generosity is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of generosity; and the reality of the perfection of generosity is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of generosity. The perfection of ethical discipline is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of ethical discipline; the real nature of the perfection of ethical discipline is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of ethical discipline; and the reality of the perfection of ethical discipline is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of ethical discipline. The perfection of tolerance is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of tolerance; the real nature of the perfection of tolerance is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of tolerance; and the reality of the perfection of tolerance is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of tolerance. The perfection of perseverance is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of perseverance; the real nature of the perfection of perseverance is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of perseverance; and the reality of the perfection of perseverance is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of perseverance. The perfection of meditative concentration is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of meditative concentration; the real nature of the perfection of meditative concentration is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of meditative concentration; and the reality of the perfection of meditative concentration is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of meditative concentration. The perfection of wisdom is not the perfection of wisdom, nor is the perfection of wisdom other than the perfection of wisdom; the real nature of the perfection of wisdom is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the perfection of wisdom; and the reality of the perfection of wisdom is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the perfection of wisdom.
“The emptiness of internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of internal phenomena; the real nature of the emptiness of internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of internal phenomena; and the reality of the emptiness of internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of internal phenomena. The emptiness of external phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of external phenomena; the real nature of the emptiness of external phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of external phenomena; and the reality of the emptiness of external phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of external phenomena. The emptiness of external and internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of external and internal phenomena; the real nature of the emptiness of external and internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of external and internal phenomena; and the reality of the emptiness of external and internal phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of external and internal phenomena. The emptiness of emptiness is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of emptiness; the real nature of the emptiness of emptiness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of emptiness; and the reality of the emptiness of emptiness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of emptiness. The emptiness of great extent is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of great extent; the real nature of the emptiness of great extent is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of great extent; and the reality of the emptiness of great extent is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of great extent. The emptiness of ultimate reality is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of ultimate reality; the real nature of the emptiness of ultimate reality is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of ultimate reality; and the reality of the emptiness of ultimate reality is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of ultimate reality. The emptiness of conditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of conditioned phenomena; the real nature of the emptiness of conditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of conditioned phenomena; and the reality of the emptiness of conditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of conditioned phenomena. The emptiness of unconditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of unconditioned phenomena; the real nature of the emptiness of unconditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of unconditioned phenomena; and the reality of the emptiness of unconditioned phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of unconditioned phenomena. The emptiness of the unlimited is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of the unlimited; the real nature of the emptiness of the unlimited is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of the unlimited; and the reality of the emptiness of the unlimited is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of the unlimited. The emptiness of that which has neither beginning nor end is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of that which has neither beginning nor end; the real nature of the emptiness of that which has neither beginning nor end is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of that which has neither beginning nor end; and the reality of the emptiness of that which has neither beginning nor end is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of that which has neither beginning nor end. The emptiness of nonexclusion is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of nonexclusion; the real nature of the emptiness of nonexclusion is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of nonexclusion; and the reality of the emptiness of nonexclusion is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of nonexclusion. The emptiness of inherent nature is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of inherent nature; the real nature of the emptiness of inherent nature is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of inherent nature; and the reality of the emptiness of inherent nature is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of inherent nature. The emptiness of all phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of all phenomena; the real nature of the emptiness of all phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of all phenomena; and the reality of the emptiness of all phenomena is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of all phenomena. The emptiness of intrinsic defining characteristics is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of intrinsic defining characteristics; the real nature of the emptiness of intrinsic defining characteristics is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of intrinsic defining characteristics; and the reality of the emptiness of intrinsic defining characteristics is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of intrinsic defining characteristics. The emptiness of that which cannot be apprehended is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of that which cannot be apprehended; the real nature of the emptiness of that which cannot be apprehended is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of that which cannot be apprehended; and the reality of the emptiness of that which cannot be apprehended is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of that which cannot be apprehended. The emptiness of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of nonentities; the real nature of the emptiness of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of nonentities; and the reality of the emptiness of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of nonentities. The emptiness of essential nature is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of essential nature; the real nature of the emptiness of essential nature is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of essential nature; and the reality of the emptiness of essential nature is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of essential nature. The emptiness of an essential nature of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness of an essential nature of nonentities; the real nature of the emptiness of an essential nature of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness of an essential nature of nonentities; and the reality of the emptiness of an essential nature of nonentities is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness of an essential nature of nonentities.
“The applications of mindfulness are not the perfection of wisdom, nor is the perfection of wisdom other than the applications of mindfulness; the real nature of the applications of mindfulness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the applications of mindfulness; and the reality of the applications of mindfulness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the applications of mindfulness. The correct exertions are not the perfection of wisdom, nor is the perfection of wisdom other than the correct exertions; the real nature of the correct exertions is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the correct exertions; and the reality of the correct exertions is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the correct exertions. The supports for miraculous ability are not the perfection of wisdom, nor is the perfection of wisdom other than the supports for miraculous ability; the real nature of the supports for miraculous ability is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the supports for miraculous ability; and the reality of the supports for miraculous ability is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the supports for miraculous ability. The faculties are not the perfection of wisdom, nor is the perfection of wisdom other than the faculties; the real nature of the faculties is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the faculties; and the reality of the faculties is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the faculties. The powers are not the perfection of wisdom, nor is the perfection of wisdom other than the powers; the real nature of the powers is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the powers; and the reality of the powers is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the powers. The branches of enlightenment are not the perfection of wisdom, nor is the perfection of wisdom other than the branches of enlightenment; the real nature of the branches of enlightenment is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the branches of enlightenment; and the reality of the branches of enlightenment is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the branches of enlightenment. The noble eightfold path is not the perfection of wisdom, nor is the perfection of wisdom other than the noble eightfold path; the real nature of the noble eightfold path is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the noble eightfold path; and the reality of the noble eightfold path is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the noble eightfold path.
“The truths of the noble ones are not the perfection of wisdom, nor is the perfection of wisdom other than the truths of the noble ones; the real nature of the truths of the noble ones is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the truths of the noble ones; and the reality of the truths of the noble ones is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the truths of the noble ones. The meditative concentrations are not the perfection of wisdom, nor is the perfection of wisdom other than the meditative concentrations; the real nature of the meditative concentrations is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the meditative concentrations; and the reality of the meditative concentrations is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the meditative concentrations. The immeasurable attitudes are not the perfection of wisdom, nor is the perfection of wisdom other than the immeasurable attitudes; the real nature of the immeasurable attitudes is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the immeasurable attitudes; and the reality of the immeasurable attitudes is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the immeasurable attitudes. The formless absorptions are not the perfection of wisdom, nor is the perfection of wisdom other than the formless absorptions; the real nature of the formless absorptions is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the formless absorptions; and the reality of the formless absorptions is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the formless absorptions. The liberations are not the perfection of wisdom, nor is the perfection of wisdom other than the liberations; the real nature of the liberations is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the liberations; and the reality of the liberations is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the liberations. The serial steps of meditative absorption are not the perfection of wisdom, nor is the perfection of wisdom other than the serial steps of meditative absorption; the real nature of the serial steps of meditative absorption is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the serial steps of meditative absorption; and the reality of the serial steps of meditative absorption is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the serial steps of meditative absorption. The emptiness, signlessness, and wishlessness gateways to liberation are not the perfection of wisdom, nor is the perfection of wisdom other than the emptiness, signlessness, and wishlessness gateways to liberation; the real nature of the emptiness, signlessness, and wishlessness gateways to liberation is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the emptiness, signlessness, and wishlessness gateways to liberation; and the reality of the emptiness, signlessness, and wishlessness gateways to liberation is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the emptiness, signlessness, and wishlessness gateways to liberation. The extrasensory powers are not the perfection of wisdom, nor is the perfection of wisdom other than the extrasensory powers; the real nature of the extrasensory powers is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the extrasensory powers; and the reality of the extrasensory powers is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the extrasensory powers. The meditative stabilities are not the perfection of wisdom, nor is the perfection of wisdom other than the meditative stabilities; the real nature of the meditative stabilities is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the meditative stabilities; and the reality of the meditative stabilities is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the meditative stabilities. The dhāraṇī gateways are not the perfection of wisdom, nor is the perfection of wisdom other than the dhāraṇī gateways; the real nature of the dhāraṇī gateways is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the dhāraṇī gateways; and the reality of the dhāraṇī gateways is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the dhāraṇī gateways. The powers of the tathāgatas are not the perfection of wisdom, nor is the perfection of wisdom other than the powers of the tathāgatas; the real nature of the powers of the tathāgatas is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the powers of the tathāgatas; and the reality of the powers of the tathāgatas is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the powers of the tathāgatas. The fearlessnesses are not the perfection of wisdom, nor is the perfection of wisdom other than the fearlessnesses; the real nature of the fearlessnesses is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the fearlessnesses; and the reality of the fearlessnesses is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the fearlessnesses. The kinds of exact knowledge are not the perfection of wisdom, nor is the perfection of wisdom other than the kinds of exact knowledge; the real nature of the kinds of exact knowledge is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the kinds of exact knowledge; and the reality of the kinds of exact knowledge is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the kinds of exact knowledge. Great loving kindness is not the perfection of wisdom, nor is the perfection of wisdom other than great loving kindness; the real nature of great loving kindness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of great loving kindness; and the reality of great loving kindness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of great loving kindness. Great compassion is not the perfection of wisdom, nor is the perfection of wisdom other than great compassion; the real nature of great compassion is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of great compassion; and the reality of great compassion is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of great compassion. The distinct qualities of the buddhas are not the perfection of wisdom, nor is the perfection of wisdom other than the distinct qualities of the buddhas; the real nature of the distinct qualities of the buddhas is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the distinct qualities of the buddhas; and the reality of the distinct qualities of the buddhas is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the distinct qualities of the buddhas.
“knowledge of all the dharmas is not the perfection of wisdom, nor is the perfection of wisdom other than knowledge of all the dharmas; the real nature of knowledge of all the dharmas is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of knowledge of all the dharmas; and the reality of knowledge of all the dharmas is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of knowledge of all the dharmas. The knowledge of the aspects of the path is not the perfection of wisdom, nor is the perfection of wisdom other than the knowledge of the aspects of the path; the real nature of the knowledge of the aspects of the path is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of the knowledge of the aspects of the path; and the reality of the knowledge of the aspects of the path is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of the knowledge of the aspects of the path. All-aspect omniscience is not the perfection of wisdom, nor is the perfection of wisdom other than all-aspect omniscience; the real nature of all-aspect omniscience is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of all-aspect omniscience; and the reality of all-aspect omniscience is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of all-aspect omniscience.
“If you ask why, Kauśika, it is because all those phenomena do not exist and cannot be apprehended. Since all phenomena do not exist and cannot be apprehended, physical forms are not the perfection of wisdom, nor is the perfection of wisdom other than physical forms; the real nature of physical forms is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of physical forms; and the reality of physical forms is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of physical forms. Feelings are not the perfection of wisdom, nor is the perfection of wisdom other than feelings; the real nature of feelings is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of feelings; and the reality of feelings is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of feelings. Perceptions are not the perfection of wisdom, nor is the perfection of wisdom other than perceptions; the real nature of perceptions is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of perceptions; and the reality of perceptions is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of perceptions. Formative predispositions are not the perfection of wisdom, nor is the perfection of wisdom other than formative predispositions; the real nature of formative predispositions is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of formative predispositions; and the reality of formative predispositions is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of formative predispositions. Consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than consciousness; the real nature of consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the real nature of conciousness; and the reality of consciousness is not the perfection of wisdom, nor is the perfection of wisdom other than the reality of consciousness.