“Kauśika, since the truths of the noble ones are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the truths of the noble ones cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the truths of the noble ones cannot be apprehended. Since space is unbounded, the truths of the noble ones are unbounded, and since the truths of the noble ones are unbounded, the perfection of wisdom is unbounded. Kauśika, since the meditative concentrations are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the meditative concentrations cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the meditative concentrations cannot be apprehended. Since space is unbounded, the meditative concentrations are unbounded, and since the meditative concentrations are unbounded, the perfection of wisdom is unbounded. Kauśika, since loving kindness is unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of loving kindness cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of loving kindness cannot be apprehended. Since space is unbounded, loving kindness is unbounded, and since loving kindness is unbounded, the perfection of wisdom is unbounded. Kauśika, since compassion is unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of compassion cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of compassion cannot be apprehended. Since space is unbounded, compassion is unbounded, and since compassion is unbounded, the perfection of wisdom is unbounded. Kauśika, since empathetic joy is unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of empathetic joy cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of empathetic joy cannot be apprehended. Since space is unbounded, empathetic joy is unbounded, and since empathetic joy is unbounded, the perfection of wisdom is unbounded. Kauśika, since equanimity is unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of equanimity cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of equanimity cannot be apprehended. Since space is unbounded, equanimity is unbounded, and since equanimity is unbounded, the perfection of wisdom is unbounded. Kauśika, since the formless absorptions are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the formless absorptions cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the formless absorptions cannot be apprehended. Since space is unbounded, the formless absorptions are unbounded, and since the formless absorptions are unbounded, the perfection of wisdom is unbounded. Kauśika, since the liberations are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the liberations cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the liberations cannot be apprehended. Since space is unbounded, the liberations are unbounded, and since the liberations are unbounded, the perfection of wisdom is unbounded. Kauśika, since the serial steps of meditative absorption are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the serial steps of meditative absorption cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the serial steps of meditative absorption cannot be apprehended. Since space is unbounded, the serial steps of meditative absorption are unbounded, and since the serial steps of meditative absorption are unbounded, the perfection of wisdom is unbounded. Kauśika, since the emptiness, signlessness, and wishlessness gateways to liberation are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended. Since space is unbounded, the emptiness, signlessness, and wishlessness gateways to liberation are unbounded, and since the emptiness, signlessness, and wishlessness gateways to liberation are unbounded, the perfection of wisdom is unbounded. Kauśika, since the extrasensory powers are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the extrasensory powers cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the extrasensory powers cannot be apprehended. Since space is unbounded, the extrasensory powers are unbounded, and since the extrasensory powers are unbounded, the perfection of wisdom is unbounded. Kauśika, since the meditative stabilities are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the meditative stabilities cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the meditative stabilities cannot be apprehended. Since space is unbounded, the meditative stabilities are unbounded, and since the meditative stabilities are unbounded, the perfection of wisdom is unbounded. Kauśika, since the dhāraṇī gateways are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the dhāraṇī gateways cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the dhāraṇī gateways cannot be apprehended. Since space is unbounded, the dhāraṇī gateways are unbounded, and since the dhāraṇī gateways are unbounded, the perfection of wisdom is unbounded. Kauśika, since the powers of the tathāgatas are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the powers of the tathāgatas cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the powers of the tathāgatas cannot be apprehended. Since space is unbounded, the powers of the tathāgatas are unbounded, and since the powers of the tathāgatas are unbounded, the perfection of wisdom is unbounded. Kauśika, since the fearlessnesses are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the fearlessnesses cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the fearlessnesses cannot be apprehended. Since space is unbounded, the fearlessnesses are unbounded, and since the fearlessnesses are unbounded, the perfection of wisdom is unbounded. Kauśika, since the kinds of exact knowledge are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the kinds of exact knowledge cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the kinds of exact knowledge cannot be apprehended. Since space is unbounded, the kinds of exact knowledge are unbounded, and since the kinds of exact knowledge are unbounded, the perfection of wisdom is unbounded. Kauśika, since great loving kindness is unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of great loving kindness cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of great loving kindness cannot be apprehended. Since space is unbounded, great loving kindness is unbounded, and since great loving kindness is unbounded, the perfection of wisdom is unbounded. Kauśika, since great compassion is unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of great compassion cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of great compassion cannot be apprehended. Since space is unbounded, great compassion is unbounded, and since great compassion is unbounded, the perfection of wisdom is unbounded. Kauśika, since the distinct qualities of the buddhas are unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the distinct qualities of the buddhas cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the distinct qualities of the buddhas cannot be apprehended. Since space is unbounded, the distinct qualities of the buddhas are unbounded, and since the distinct qualities of the buddhas are unbounded, the perfection of wisdom is unbounded.
“Kauśika, since knowledge of all the dharmas is unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of knowledge of all the dharmas cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of knowledge of all the dharmas cannot be apprehended. Since space is unbounded, knowledge of all the dharmas is unbounded, and since knowledge of all the dharmas is unbounded, the perfection of wisdom is unbounded. Kauśika, since the knowledge of the aspects of the path is unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of the knowledge of the aspects of the path cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of the knowledge of the aspects of the path cannot be apprehended. Since space is unbounded, the knowledge of the aspects of the path is unbounded, and since the knowledge of the aspects of the path is unbounded, the perfection of wisdom is unbounded. Kauśika, since all-aspect omniscience is unbounded, this perfection of bodhisattva great beings is unbounded. If you ask why, Kauśika, it is because the boundary of all-aspect omniscience cannot be apprehended. To illustrate, Kauśika, just as the boundary of space cannot be apprehended, in the same way, Kauśika, the boundary of all-aspect omniscience cannot be apprehended. Since space is unbounded, all-aspect omniscience is unbounded, and since all-aspect omniscience is unbounded, the perfection of wisdom is unbounded.
“Therefore, Kauśika, this perfection of bodhisattva great beings is unbounded. Such is the perfection of wisdom.
“Kauśika, since physical forms are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of physical forms cannot be apprehended. Kauśika, since feelings are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of feelings cannot be apprehended. Kauśika, since perceptions are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of perceptions cannot be apprehended. Kauśika, since formative predispositions are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of formative predispositions cannot be apprehended. Kauśika, since consciousness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of consciousness cannot be apprehended.
“Kauśika, since the eyes are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the eyes cannot be apprehended. Kauśika, since the ears are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the ears cannot be apprehended. Kauśika, since the nose is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the nose cannot be apprehended. Kauśika, since the tongue is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the tongue cannot be apprehended. Kauśika, since the body is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the body cannot be apprehended. Kauśika, since the mental faculty is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the mental faculty cannot be apprehended.
“Kauśika, since sights are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of sights cannot be apprehended. Kauśika, since sounds are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of sounds cannot be apprehended. Kauśika, since odors are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of odors cannot be apprehended. Kauśika, since tastes are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of tastes cannot be apprehended. Kauśika, since tangibles are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of tangibles cannot be apprehended. Kauśika, since mental phenomena are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of mental phenomena cannot be apprehended.
“Kauśika, since visual consciousness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of visual consciousness cannot be apprehended. Kauśika, since auditory consciousness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of auditory consciousness cannot be apprehended. Kauśika, since olfactory consciousness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of olfactory consciousness cannot be apprehended. Kauśika, since gustatory consciousness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of gustatory consciousness cannot be apprehended. Kauśika, since tactile consciousness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of tactile consciousness cannot be apprehended. Kauśika, since mental consciousness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of mental consciousness cannot be apprehended.
“Kauśika, since visually compounded sensory contact is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of visually compounded sensory contact cannot be apprehended. Kauśika, since aurally compounded sensory contact is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of aurally compounded sensory contact cannot be apprehended. Kauśika, since nasally compounded sensory contact is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of nasally compounded sensory contact cannot be apprehended. Kauśika, since lingually compounded sensory contact is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of lingually compounded sensory contact cannot be apprehended. Kauśika, since corporeally compounded sensory contact is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of corporeally compounded sensory contact cannot be apprehended. Kauśika, since mentally compounded sensory contact is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of mentally compounded sensory contact cannot be apprehended.
“Kauśika, since feelings conditioned by visually compounded sensory contact are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of feelings conditioned by visually compounded sensory contact cannot be apprehended. Kauśika, since feelings conditioned by aurally compounded sensory contact are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of feelings conditioned by aurally compounded sensory contact cannot be apprehended. Kauśika, since feelings conditioned by nasally compounded sensory contact are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of feelings conditioned by nasally compounded sensory contact cannot be apprehended. Kauśika, since feelings conditioned by lingually compounded sensory contact are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of feelings conditioned by lingually compounded sensory contact cannot be apprehended. Kauśika, since feelings conditioned by corporeally compounded sensory contact are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of feelings conditioned by corporeally compounded sensory contact cannot be apprehended. Kauśika, since feelings conditioned by mentally compounded sensory contact are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of feelings conditioned by mentally compounded sensory contact cannot be apprehended.
“Kauśika, since the earth element is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the earth element cannot be apprehended. Kauśika, since the water element is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the water element cannot be apprehended. Kauśika, since the fire element is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the fire element cannot be apprehended. Kauśika, since the wind element is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the wind element cannot be apprehended. Kauśika, since the space element is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the space element cannot be apprehended. Kauśika, since the consciousness element is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the consciousness element cannot be apprehended.
“Kauśika, since ignorance is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of ignorance cannot be apprehended. Kauśika, since formative predispositions are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of formative predispositions cannot be apprehended. Kauśika, since consciousness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of consciousness cannot be apprehended. Kauśika, since name and form are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of name and form cannot be apprehended. Kauśika, since the six sense fields are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the six sense fields cannot be apprehended. Kauśika, since sensory contact is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of sensory contact cannot be apprehended. Kauśika, since sensation is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of sensation cannot be apprehended. Kauśika, since craving is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of craving cannot be apprehended. Kauśika, since grasping is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of grasping cannot be apprehended. Kauśika, since the rebirth process is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the rebirth process cannot be apprehended. Kauśika, since birth is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of birth cannot be apprehended. Kauśika, since aging and death are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of aging and death cannot be apprehended.
“Kauśika, since the perfection of generosity is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the perfection of generosity cannot be apprehended. Kauśika, since the perfection of ethical discipline is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the perfection of ethical discipline cannot be apprehended. Kauśika, since the perfection of tolerance is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the perfection of tolerance cannot be apprehended. Kauśika, since the perfection of perseverance is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the perfection of perseverance cannot be apprehended. Kauśika, since the perfection of meditative concentration is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the perfection of meditative concentration cannot be apprehended. Kauśika, since the perfection of wisdom is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the perfection of wisdom cannot be apprehended.
“Kauśika, since the emptiness of internal phenomena is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of internal phenomena cannot be apprehended. Kauśika, since the emptiness of external phenomena is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of external phenomena cannot be apprehended. Kauśika, since the emptiness of external and internal phenomena is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of external and internal phenomena cannot be apprehended. Kauśika, since the emptiness of emptiness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of emptiness cannot be apprehended. Kauśika, since the emptiness of great extent is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of great extent cannot be apprehended. Kauśika, since the emptiness of ultimate reality is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of ultimate reality cannot be apprehended. Kauśika, since the emptiness of conditioned phenomena is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of conditioned phenomena cannot be apprehended. Kauśika, since the emptiness of unconditioned phenomena is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of unconditioned phenomena cannot be apprehended. Kauśika, since the emptiness of the unlimited is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of the unlimited cannot be apprehended. Kauśika, since the emptiness of that which has neither beginning nor end is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of that which has neither beginning nor end cannot be apprehended. Kauśika, since the emptiness of nonexclusion is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of nonexclusion cannot be apprehended. Kauśika, since the emptiness of inherent nature is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of inherent nature cannot be apprehended. Kauśika, since the emptiness of all phenomena is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of all phenomena cannot be apprehended. Kauśika, since the emptiness of intrinsic defining characteristics is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of intrinsic defining characteristics cannot be apprehended. Kauśika, since the emptiness of that which cannot be apprehended is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of that which cannot be apprehended cannot be apprehended. Kauśika, since the emptiness of nonentities is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of nonentities cannot be apprehended. Kauśika, since the emptiness of essential nature is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of essential nature cannot be apprehended. Kauśika, since the emptiness of an essential nature of nonentities is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness of an essential nature of nonentities cannot be apprehended.
“Kauśika, since the applications of mindfulness are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the applications of mindfulness cannot be apprehended. Kauśika, since the correct exertions are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the correct exertions cannot be apprehended. Kauśika, since the supports for miraculous ability are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the supports for miraculous ability cannot be apprehended. Kauśika, since the faculties are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the faculties cannot be apprehended. Kauśika, since the powers are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the powers cannot be apprehended. Kauśika, since the branches of enlightenment are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the branches of enlightenment cannot be apprehended. Kauśika, since the noble eightfold path is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the noble eightfold path cannot be apprehended.
“Kauśika, since the truths of the noble ones are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the truths of the noble ones cannot be apprehended. Kauśika, since the meditative concentrations are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the meditative concentrations cannot be apprehended. Kauśika, since the immeasurable attitudes are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the immeasurable attitudes cannot be apprehended. Kauśika, since the formless absorptions are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the formless absorptions cannot be apprehended. Kauśika, since the liberations are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the liberations cannot be apprehended. Kauśika, since the serial steps of meditative absorption are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the serial steps of meditative absorption cannot be apprehended. Kauśika, since the emptiness, signlessness, and wishlessness gateways to liberation are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended. Kauśika, since the extrasensory powers are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the extrasensory powers cannot be apprehended. Kauśika, since the meditative stabilities are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the meditative stabilities cannot be apprehended. Kauśika, since the dhāraṇī gateways are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the dhāraṇī gateways cannot be apprehended. Kauśika, since the powers of the tathāgatas are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the powers of the tathāgatas cannot be apprehended. Kauśika, since the fearlessnesses are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the fearlessnesses cannot be apprehended. Kauśika, since the kinds of exact knowledge are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the kinds of exact knowledge cannot be apprehended. Kauśika, since great loving kindness is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of great loving kindness cannot be apprehended. Kauśika, since great compassion is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of great compassion cannot be apprehended. Kauśika, since the distinct qualities of the buddhas are infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the distinct qualities of the buddhas cannot be apprehended.
“Kauśika, since knowledge of all the dharmas is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of knowledge of all the dharmas cannot be apprehended. Kauśika, since the knowledge of the aspects of the path is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of the knowledge of the aspects of the path cannot be apprehended. Kauśika, since all-aspect omniscience is infinite, this perfection of bodhisattva great beings is infinite. If you ask why, Kauśika, it is because a limit and middle of all-aspect omniscience cannot be apprehended.