The Perfection of Wisdom in One Hundred Thousand Lines

“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.”

Then Śakra, mighty lord of the gods, said to the elder Subhūti, “Venerable monk Subhūti, this perfection of the bodhisattva great beings is great. Such is⁶⁸⁵ the perfection of wisdom. Venerable monk Subhūti, this perfection of bodhisattva great beings is immeasurable. Such is the perfection of wisdom. Venerable monk Subhūti, this perfection of bodhisattva great beings is unbounded.⁶⁸⁶ Such is the perfection of wisdom. Venerable monk Subhūti, this perfection of bodhisattva great beings is limitless.⁶⁸⁷ Such is the perfection of wisdom.⁶⁸⁸

“Training in it, those who have entered the stream have attained, will attain, and are attaining the fruit of having entered the stream; once-returners have attained, will attain, and are attaining the fruit of once-returner; non-returners have attained, will attain, and are attaining the fruit of non-returner; arhats have attained, will attain, and are attaining arhatship; and pratyekabuddhas have awakened, will awaken, and are awakening to individual enlightenment. Training in it, bodhisattva great beings, having brought beings to maturity and refined the buddhafields, have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.”

“Kauśika, it is so, it is so!” replied Subhūti. “This perfection of bodhisattva great beings is great. Such is the perfection of wisdom. This perfection of bodhisattva great beings is immeasurable. Such is the perfection of wisdom. This perfection of bodhisattva great beings is unbounded. Such is the perfection of wisdom. This perfection of bodhisattva great beings is limitless. Such is the perfection of wisdom.

“Training in it, those who have entered the stream have attained, will attain, and are attaining the fruit of having entered the stream; once-returners have attained, will attain, and are attaining the fruit of once-returner; non-returners have attained, will attain, and are attaining the fruit of non-returner; arhats have attained, will attain, and are attaining arhatship; and pratyekabuddhas have awakened, will awaken, and are awakening to individual enlightenment. Training in it, bodhisattva great beings, having brought beings to maturity and refined the buddhafields, have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.

“Kauśika, since physical forms are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of physical forms cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since feelings are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of feelings cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since perceptions are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of perceptions cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since formative predispositions are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of formative predispositions cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since consciousness is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since the eyes are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the eyes cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the ears are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the ears cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the nose is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the nose cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the tongue is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the tongue cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the body is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the body cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the mental faculty is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the mental faculty cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since sights are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of sights cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since sounds are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of sounds cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since odors are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of odors cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since tastes are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of tastes cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since tangibles are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of tangibles cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since mental phenomena are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of mental phenomena cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since visual consciousness is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of visual consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since auditory consciousness is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of auditory consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since olfactory consciousness is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of olfactory consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since gustatory consciousness is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of gustatory consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since tactile consciousness is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of tactile consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since mental consciousness is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of mental consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since visually compounded sensory contact is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of visually compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since aurally compounded sensory contact is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of aurally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since nasally compounded sensory contact is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of nasally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since lingually compounded sensory contact is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of lingually compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since corporeally compounded sensory contact is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of corporeally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since mentally compounded sensory contact is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of mentally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since feelings conditioned by visually compounded sensory contact are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of feelings conditioned by visually compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since feelings conditioned by aurally compounded sensory contact are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of feelings conditioned by aurally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since feelings conditioned by nasally compounded sensory contact are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of feelings conditioned by nasally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since feelings conditioned by lingually compounded sensory contact are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of feelings conditioned by lingually compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since feelings conditioned by corporeally compounded sensory contact are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of feelings conditioned by corporeally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since feelings conditioned by mentally compounded sensory contact are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of feelings conditioned by mentally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since the earth element is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the earth element cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the water element is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the water element cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the fire element is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the fire element cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the wind element is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the wind element cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the space element is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the space element cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the consciousness element is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the consciousness element cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since ignorance is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of ignorance cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since formative predispositions are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of formative predispositions cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since consciousness is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since name and form are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of name and form cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the six sense fields are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the six sense fields cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since sensory contact is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since sensation is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of sensation cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since craving is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of craving cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since grasping is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of grasping cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the rebirth process is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the rebirth process cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since birth is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of birth cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since aging and death are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of aging and death cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since the perfection of generosity is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the perfection of generosity cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the perfection of ethical discipline is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the perfection of ethical discipline cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the perfection of tolerance is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the perfection of tolerance cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the perfection of perseverance is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the perfection of perseverance cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the perfection of meditative concentration is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the perfection of meditative concentration cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the perfection of wisdom is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the perfection of wisdom cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since the emptiness of internal phenomena is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of internal phenomena cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of external phenomena is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of external phenomena cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of external and internal phenomena is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of external and internal phenomena cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of emptiness is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of emptiness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of great extent is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of great extent cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of ultimate reality is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of ultimate reality cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of conditioned phenomena is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of conditioned phenomena cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of unconditioned phenomena is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of unconditioned phenomena cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of the unlimited is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of the unlimited cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of that which has neither beginning nor end is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of that which has neither beginning nor end cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of nonexclusion is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of nonexclusion cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of inherent nature is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of inherent nature cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of all phenomena is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of all phenomena cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of intrinsic defining characteristics is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of intrinsic defining characteristics cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of that which cannot be apprehended is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of that which cannot be apprehended cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of nonentities is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of nonentities cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of essential nature is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of essential nature cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the emptiness of an essential nature of nonentities is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the emptiness of an essential nature of nonentities cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.

“Kauśika, since the applications of mindfulness are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the applications of mindfulness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the correct exertions are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the correct exertions cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the supports for miraculous ability are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the supports for miraculous ability cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the faculties are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the faculties cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the powers are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the powers cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the branches of enlightenment are great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the branches of enlightenment cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. Kauśika, since the noble path is great in extent, this perfection of bodhisattva great beings is great in extent. If you ask why, Kauśika, it is because the past limit of the noble path cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended.