Chapter 21
Then the venerable Ānanda said to the Blessed One, “In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the perfection of generosity, does not proclaim the name of the perfection of ethical discipline, does not proclaim the name of the perfection of tolerance, does not proclaim the name of the perfection of perseverance, and does not proclaim the name of the perfection of meditative concentration. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the emptiness of internal phenomena, does not proclaim the name of the emptiness of external phenomena, does not proclaim the name of the emptiness of external and internal phenomena, does not proclaim the name of the emptiness of emptiness, does not proclaim the name of the emptiness of great extent, does not proclaim the name of the emptiness of ultimate reality, does not proclaim the name of the emptiness of conditioned phenomena, does not proclaim the name of the emptiness of unconditioned phenomena, does not proclaim the name of the emptiness of the unlimited, does not proclaim the name of the emptiness of that which has neither beginning nor end, does not proclaim the name of the emptiness of nonexclusion, does not proclaim the name of the emptiness of inherent nature, does not proclaim the name of the emptiness of all phenomena, does not proclaim the name of the emptiness of intrinsic defining characteristics, does not proclaim the name of the emptiness of that which cannot be apprehended, does not proclaim the name of the emptiness of nonentities, does not proclaim the name of the emptiness of essential nature, and does not proclaim the name of the emptiness of an essential nature of nonentities. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the applications of mindfulness, does not proclaim the name of the correct exertions, does not proclaim the name of the supports for miraculous ability, does not proclaim the name of the faculties, does not proclaim the name of the powers, does not proclaim the name of the branches of enlightenment, and does not proclaim the name of the noble eightfold path; does not proclaim the name of the truths of the noble ones, does not proclaim the name of the meditative concentrations, does not proclaim the name of the immeasurable attitudes, does not proclaim the name of the formless absorptions, does not proclaim the name of the eight liberations, does not proclaim the name of the nine serial steps of meditative absorption, does not proclaim the name of the emptiness, signlessness, and wishlessness gateways to liberation, does not proclaim the name of the extrasensory powers, does not proclaim the name of the meditative stabilities, and does not proclaim the name of the dhāraṇī gateways. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the ten powers of the tathāgatas, does not proclaim the name of the four fearlessnesses, does not proclaim the name of the four kinds of exact knowledge, does not proclaim the name of great compassion, and does not proclaim the name of the eighteen distinct qualities of the buddhas.”
“Ānanda,” said the Blessed One, “this is because this perfection of wisdom has precedence over and is the guide of the other perfections, all the emptinesses, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.
“Ānanda, do you think that the generosity that is not dedicated to all-aspect omniscience is the perfection of generosity?
“No, Blessed Lord!” he replied.
“Do you think that the ethical discipline that is not dedicated to all-aspect omniscience is the perfection of ethical discipline?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Do you think that the tolerance that is not dedicated to all-aspect omniscience is the perfection of tolerance?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Do you think that the perseverance that is not dedicated to all-aspect omniscience is the perfection of perseverance?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Do you think that the meditative concentration that is not dedicated to all-aspect omniscience is the perfection of meditative concentration?” asked the Blessed One.
“No, Blessed Lord!” he replied.
“Do you think that the wisdom that is not dedicated to all-aspect omniscience is the perfection of wisdom?” asked the Blessed One.
“No, Blessed Lord!” he replied. “But in that case, Blessed Lord, how is generosity dedicated to all-aspect omniscience when it is the perfection of generosity? How is ethical discipline dedicated to all-aspect omniscience when it is the perfection of ethical discipline? How is tolerance dedicated to all-aspect omniscience when it is the perfection of tolerance? How is perseverance dedicated to all-aspect omniscience when it is the perfection of perseverance? How is meditative concentration dedicated to all-aspect omniscience when it is the perfection of meditative concentration? How is wisdom dedicated to all-aspect omniscience when it is the perfection of wisdom?”
“Ānanda,” the Blessed One answered, “generosity that is dedicated to all-aspect omniscience in a nondual manner is the perfection of generosity. Generosity that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of generosity. Ethical discipline that is dedicated to all-aspect omniscience in a nondual manner is the perfection of ethical discipline. Ethical discipline that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of ethical discipline. Tolerance that is dedicated to all-aspect omniscience in a nondual manner is the perfection of tolerance. Tolerance that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of tolerance. Perseverance that is dedicated to all-aspect omniscience in a nondual manner is the perfection of perseverance. Perseverance that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of perseverance. Meditative concentration that is dedicated to all-aspect omniscience in a nondual manner is the perfection of meditative concentration. Meditative concentration that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of meditative concentration. Wisdom that is dedicated to all-aspect omniscience in a nondual manner is the perfection of wisdom. Wisdom that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of wisdom.”
Ānanda then asked, “Blessed Lord, why is generosity that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of generosity? Why is ethical discipline that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of ethical discipline? Why is tolerance that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of tolerance? Why is perseverance that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of perseverance? Why is meditative concentration that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of meditative concentration? Why is wisdom that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of wisdom?”
The Blessed One replied, “It is because of the nondual manner of physical forms, it is because of the nondual manner of feelings, it is because of the nondual manner of perceptions, it is because of the nondual manner of formative predispositions, and it is because of the nondual manner of consciousness; it is because of the nondual manner of the eyes, it is because of the nondual manner of the ears, it is because of the nondual manner of the nose, it is because of the nondual manner of the tongue, it is because of the nondual manner of the body, and it is because of the nondual manner of the mental faculty; it is because of the nondual manner of sights, it is because of the nondual manner of sounds, it is because of the nondual manner of odors, it is because of the nondual manner of tastes, it is because of the nondual manner of tangibles, and it is because of the nondual manner of mental phenomena; it is because of the nondual manner of visual consciousness, it is because of the nondual manner of auditory consciousness, it is because of the nondual manner of olfactory consciousness, it is because of the nondual manner of gustatory consciousness, it is because of the nondual manner of tactile consciousness, and it is because of the nondual manner of mental consciousness; it is because of the nondual manner of visually compounded sensory contact, it is because of the nondual manner of aurally compounded sensory contact, it is because of the nondual manner of nasally compounded sensory contact, it is because of the nondual manner of lingually compounded sensory contact, it is because of the nondual manner of corporeally compounded sensory contact, and it is because of the nondual manner of mentally compounded sensory contact; it is because of the nondual manner of feelings conditioned by visually compounded sensory contact, it is because of the nondual manner of feelings conditioned by aurally compounded sensory contact, it is because of the nondual manner of feelings conditioned by nasally compounded sensory contact, it is because of the nondual manner of feelings conditioned by lingually compounded sensory contact, it is because of the nondual manner of feelings conditioned by corporeally compounded sensory contact, and it is because of the nondual manner of feelings conditioned by mentally compounded sensory contact; it is because of the nondual manner of the earth element, it is because of the nondual manner of the water element, it is because of the nondual manner of the fire element, it is because of the nondual manner of the wind element, it is because of the nondual manner of the space element, and it is because of the nondual manner of the consciousness element; it is because of the nondual manner of ignorance, it is because of the nondual manner of formative predispositions, it is because of the nondual manner of consciousness, it is because of the nondual manner of name and form, it is because of the nondual manner of the six sense fields, it is because of the nondual manner of sensory contact, it is because of the nondual manner of sensation, it is because of the nondual manner of craving, it is because of the nondual manner of grasping, it is because of the nondual manner of the rebirth process, it is because of the nondual manner of birth, and it is because of the nondual manner of aging and death; it is because of the nondual manner of the perfection of generosity, it is because of the nondual manner of the perfection of ethical discipline, it is because of the nondual manner of the perfection of tolerance, it is because of the nondual manner of the perfection of perseverance, it is because of the nondual manner of the perfection of meditative concentration, and it is because of the nondual manner of the perfection of wisdom; it is because of the nondual manner of the emptiness of internal phenomena, it is because of the nondual manner of the emptiness of external phenomena, it is because of the nondual manner of the emptiness of external and internal phenomena, it is because of the nondual manner of the emptiness of emptiness, it is because of the nondual manner of the emptiness of great extent, it is because of the nondual manner of the emptiness of ultimate reality, it is because of the nondual manner of the emptiness of conditioned phenomena, it is because of the nondual manner of the emptiness of unconditioned phenomena, it is because of the nondual manner of the emptiness of the unlimited, it is because of the nondual manner of the emptiness of that which has neither beginning nor end, it is because of the nondual manner of the emptiness of nonexclusion, it is because of the nondual manner of the emptiness of inherent nature, it is because of the nondual manner of the emptiness of all phenomena, it is because of the nondual manner of the emptiness of intrinsic defining characteristics, it is because of the nondual manner of the emptiness of that which cannot be apprehended, it is because of the nondual manner of the emptiness of nonentities, it is because of the nondual manner of the emptiness of essential nature, and it is because of the nondual manner of the emptiness of an essential nature of nonentities; it is because of the nondual manner of the applications of mindfulness, it is because of the nondual manner of the correct exertions, it is because of the nondual manner of the supports for miraculous ability, it is because of the nondual manner of the faculties, it is because of the nondual manner of the powers, it is because of the nondual manner of the branches of enlightenment, and it is because of the nondual manner of the noble eightfold path; it is because of the nondual manner of the truths of the noble ones, it is because of the nondual manner of the meditative concentrations, it is because of the nondual manner of the immeasurable attitudes, it is because of the nondual manner of the formless absorptions, it is because of the nondual manner of the liberations, it is because of the nondual manner of the serial steps of meditative absorption, it is because of the nondual manner of the emptiness, signlessness, and wishlessness gateways to liberation, it is because of the nondual manner of the extrasensory powers, it is because of the nondual manner of the meditative stabilities, and it is because of the nondual manner of the dhāraṇī gateways; it is because of the nondual manner of the ten powers of the tathāgatas, it is because of the nondual manner of the four fearlessnesses, it is because of the nondual manner of the four kinds of exact knowledge, it is because of the nondual manner of great compassion, and it is because of the nondual manner of the eighteen distinct qualities of the buddhas; and it is because of the nondual manner of the fruit of having entered the stream, it is because of the nondual manner of the fruit of once-returner, it is because of the nondual manner of the fruit of non-returner, it is because of the nondual manner of arhatship, it is because of the nondual manner of individual enlightenment, and it is because of the nondual manner of unsurpassed, perfect, complete enlightenment.”
Ānanda then asked, “Why is it because of the nondual manner of physical forms, why is it because of the nondual manner of feelings, why is it because of the nondual manner of perceptions, why is it because of the nondual manner of formative predispositions, and why is it because of the nondual manner of consciousness? Why is it because of the nondual manner of the eyes, why is it because of the nondual manner of the ears, why is it because of the nondual manner of the nose, why is it because of the nondual manner of the tongue, why is it because of the nondual manner of the body, and why is it because of the nondual manner of the mental faculty? Why is it because of the nondual manner of sights, why is it because of the nondual manner of sounds, why is it because of the nondual manner of odors, why is it because of the nondual manner of tastes, why is it because of the nondual manner of tangibles, and why is it because of the nondual manner of mental phenomena? Why is it because of the nondual manner of visual consciousness, why is it because of the nondual manner of auditory consciousness, why is it because of the nondual manner of olfactory consciousness, why is it because of the nondual manner of gustatory consciousness, why is it because of the nondual manner of tactile consciousness, and why is it because of the nondual manner of mental consciousness? Why is it because of the nondual manner of visually compounded sensory contact, why is it because of the nondual manner of aurally compounded sensory contact, why is it because of the nondual manner of nasally compounded sensory contact, why is it because of the nondual manner of lingually compounded sensory contact, why is it because of the nondual manner of corporeally compounded sensory contact, and why is it because of the nondual manner of mentally compounded sensory contact? Why is it because of the nondual manner of feelings conditioned by visually compounded sensory contact, why is it because of the nondual manner of feelings conditioned by aurally compounded sensory contact, why is it because of the nondual manner of feelings conditioned by nasally compounded sensory contact, why is it because of the nondual manner of feelings conditioned by lingually compounded sensory contact, why is it because of the nondual manner of feelings conditioned by corporeally compounded sensory contact, and why is it because of the nondual manner of feelings conditioned by mentally compounded sensory contact? Why is it because of the nondual manner of the earth element, why is it because of the nondual manner of the water element, why is it because of the nondual manner of the fire element, why is it because of the nondual manner of the wind element, why is it because of the nondual manner of the space element, and why is it because of the nondual manner of the consciousness element? Why is it because of the nondual manner of ignorance, why is it because of the nondual manner of formative predispositions, why is it because of the nondual manner of consciousness, why is it because of the nondual manner of name and form, why is it because of the nondual manner of the six sense fields, why is it because of the nondual manner of sensory contact, why is it because of the nondual manner of sensation, why is it because of the nondual manner of craving, why is it because of the nondual manner of grasping, why is it because of the nondual manner of the rebirth process, why is it because of the nondual manner of birth, and why is it because of the nondual manner of aging and death? Why is it because of the nondual manner of the perfection of generosity, why is it because of the nondual manner of the perfection of ethical discipline, why is it because of the nondual manner of the perfection of tolerance, why is it because of the nondual manner of the perfection of perseverance, why is it because of the nondual manner of the perfection of meditative concentration, and why is it because of the nondual manner of the perfection of wisdom? Why is it because of the nondual manner of the emptiness of internal phenomena, why is it because of the nondual manner of the emptiness of external phenomena, why is it because of the nondual manner of the emptiness of external and internal phenomena, why is it because of the nondual manner of the emptiness of emptiness, why is it because of the nondual manner of the emptiness of great extent, why is it because of the nondual manner of the emptiness of ultimate reality, why is it because of the nondual manner of the emptiness of conditioned phenomena, why is it because of the nondual manner of the emptiness of unconditioned phenomena, why is it because of the nondual manner of the emptiness of the unlimited, why is it because of the nondual manner of the emptiness of that which has neither beginning nor end, why is it because of the nondual manner of the emptiness of nonexclusion, why is it because of the nondual manner of the emptiness of inherent nature, why is it because of the nondual manner of the emptiness of all phenomena, why is it because of the nondual manner of the emptiness of intrinsic defining characteristics, why is it because of the nondual manner of the emptiness of that which cannot be apprehended, why is it because of the nondual manner of the emptiness of nonentities, why is it because of the nondual manner of the emptiness of essential nature, and why is it because of the nondual manner of the emptiness of an essential nature of nonentities? Why is it because of the nondual manner of the applications of mindfulness, why is it because of the nondual manner of the correct exertions, why is it because of the nondual manner of the supports for miraculous ability, why is it because of the nondual manner of the faculties, why is it because of the nondual manner of the powers, why is it because of the nondual manner of the branches of enlightenment, and why is it because of the nondual manner of the noble eightfold path? Why is it because of the nondual manner of the truths of the noble ones, why is it because of the nondual manner of the meditative concentrations, why is it because of the nondual manner of the immeasurable attitudes, why is it because of the nondual manner of the formless absorptions, why is it because of the nondual manner of the eight liberations, why is it because of the nondual manner of the nine serial steps of meditative absorption, why is it because of the nondual manner of the emptiness, signlessness, and wishlessness gateways to liberation, why is it because of the nondual manner of the extrasensory powers, why is it because of the nondual manner of the meditative stabilities, and why is it because of the nondual manner of the dhāraṇī gateways? Why is it because of the nondual manner of the ten powers of the tathāgatas, why is it because of the nondual manner of the four fearlessnesses, why is it because of the nondual manner of the four kinds of exact knowledge, why is it because of the nondual manner of great compassion, and why is it because of the nondual manner of the eighteen distinct qualities of the buddhas? And why is it because of the nondual manner of the fruit of having entered the stream, why is it because of the nondual manner of the fruit of once-returner, why is it because of the nondual manner of the fruit of non-returner, why is it because of the nondual manner of arhatship, why is it because of the nondual manner of individual enlightenment, why is it because of the nondual manner of the knowledge of the aspects of the path, why is it because of the nondual manner of all-aspect omniscience, and why is it because of the nondual manner of unsurpassed, perfect, complete enlightenment?”
“Ānanda,” replied the Blessed One, “it is because physical forms are empty of physical forms. If you ask why, it is because these two, physical forms and the perfections, are without duality and cannot be divided into two. It is because feelings are empty of feelings. If you ask why, it is because these two, feelings and the perfections are without duality and cannot be divided into two. It is because perceptions are empty of perceptions. If you ask why, it is because these two, perceptions and the perfections, are without duality and cannot be divided into two. It is because formative predispositions are empty of formative predispositions. If you ask why, it is because these two, formative predispositions and the perfections, are without duality and cannot be divided into two. It is because consciousness is empty of consciousness. If you ask why, it is because these two, consciousness and the perfections, are without duality and cannot be divided into two.
“It is because the eyes are empty of the eyes. If you ask why, it is because these two, the eyes and the perfections, are without duality and cannot be divided into two. It is because the ears are empty of the ears. If you ask why, it is because these two, the ears and the perfections, are without duality and cannot be divided into two. It is because the nose is empty of the nose. If you ask why, it is because these two, the nose and the perfections, are without duality and cannot be divided into two. It is because the tongue is empty of the tongue. If you ask why, it is because these two, the tongue and the perfections, are without duality and cannot be divided into two. It is because the body is empty of the body. If you ask why, it is because these two, the body and the perfections, are without duality and cannot be divided into two. It is because mental faculty is empty of the mental faculty. If you ask why, it is because these two, the mental faculty and the perfections, are without duality and cannot be divided into two. It is because sights are empty of sights. If you ask why, it is because these two, sights and the perfections, are without duality and cannot be divided into two. It is because sounds are empty of sounds. If you ask why, it is because these two, sounds and the perfections, are without duality and cannot be divided into two. It is because odors empty of odors. If you ask why, it is because these two, odors and the perfections, are without duality and cannot be divided into two. It is because tastes are empty of tastes. If you ask why, it is because these two, tastes and the perfections, are without duality and cannot be divided into two. It is because tangibles are empty of tangibles. If you ask why, it is because these two, tangibles and the perfections, are without duality and cannot be divided into two. It is because mental phenomena are empty of mental phenomena. If you ask why, it is because these two, mental phenomena and the perfections, are without duality and cannot be divided into two. It is because visual consciousness is empty of visual consciousness. If you ask why, it is because these two, visual consciousness and the perfections, are without duality and cannot be divided into two. It is because auditory consciousness is empty of auditory consciousness. If you ask why, it is because these two, auditory consciousness and the perfections, are without duality and cannot be divided into two. It is because olfactory consciousness is empty of olfactory consciousness. If you ask why, it is because these two, olfactory consciousness and the perfections, are without duality and cannot be divided into two. It is because gustatory consciousness is empty of gustatory consciousness. If you ask why, it is because these two, gustatory consciousness and the perfections, are without duality and cannot be divided into two. It is because tactile consciousness is empty of tactile consciousness, If you ask why, it is because these two, tactile consciousness and the perfections, are without duality and cannot be divided into two. It is because mental consciousness is empty of mental consciousness. If you ask why, it is because these two, mental consciousness and the perfections, are without duality and cannot be divided into two. It is because visually compounded sensory contact is empty of visually compounded sensory contact. If you ask why, it is because these two, visually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because aurally compounded sensory contact is empty of aurally compounded sensory contact. If you ask why, it is because these two, aurally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because nasally compounded sensory contact is empty of nasally compounded sensory contact. If you ask why, it is because these two, nasally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because lingually compounded sensory contact is empty of lingually compounded sensory contact. If you ask why, it is because these two, lingually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because corporeally compounded sensory contact is empty of corporeally compounded sensory contact. If you ask why, it is because these two, corporeally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because mentally compounded sensory contact is empty of mentally compounded sensory contact. If you ask why, it is because these two, mentally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. If you ask why, it is because these two, feelings conditioned by visually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by aurally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by nasally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. If you ask why, it is because these two, feelings conditioned by lingually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by corporeally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by mentally compounded sensory contact and the perfections, are without duality and cannot be divided into two.
“It is because the earth element is empty of the earth element. If you ask why, it is because these two, the earth element and the perfections, are without duality and cannot be divided into two. It is because the water element is empty of the water element. If you ask why, it is because these two, the water element and the perfections, are without duality and cannot be divided into two. It is because the fire element is empty of the fire element. If you ask why, it is because these two, the fire element and the perfections, are without duality and cannot be divided into two. It is because the wind element is empty of the wind element. If you ask why, it is because these two, the wind element and the perfections, are without duality and cannot be divided into two. It is because the space element is empty of the space element. If you ask why, it is because these two, the space element and the perfections, are without duality and cannot be divided into two. It is because the consciousness element is empty of the consciousness element. If you ask why, it is because these two, the consciousness element and the perfections, are without duality and cannot be divided into two.
“It is because ignorance is empty of ignorance. If you ask why, it is because these two, ignorance and the perfections, are without duality and cannot be divided into two. It is because formative predispositions are empty of formative predispositions. If you ask why, it is because these two, formative predispositions and the perfections, are without duality and cannot be divided into two. It is because consciousness is empty of consciousness. If you ask why, it is because these two, consciousness and the perfections, are without duality and cannot be divided into two. It is because name and form are empty of name and form. If you ask why, it is because these two, name and form and the perfections, are without duality and cannot be divided into two. It is because the six sense fields are empty of the six sense fields. If you ask why, it is because these two, the six sense fields and the perfections, are without duality and cannot be divided into two. It is because sensory contact is empty of sensory contact. If you ask why, it is because these two, sensory contact and the perfections, are without duality and cannot be divided into two. It is because sensation is empty of sensation. If you ask why, it is because these two, sensation and the perfections, are without duality and cannot be divided into two. It is because craving is empty of craving. If you ask why, it is because these two, craving and the perfections, are without duality and cannot be divided into two. It is because grasping is empty of grasping. If you ask why, it is because these two, grasping and the perfections, are without duality and cannot be divided into two. It is because the rebirth process is empty of the rebirth process. If you ask why, it is because these two, the rebirth process and the perfections, are without duality and cannot be divided into two. It is because birth is empty of birth. If you ask why, it is because these two, birth and the perfections, are without duality and cannot be divided into two. It is because aging and death are empty of aging and death. If you ask why, it is because these two, aging and death and the perfections, are without duality and cannot be divided into two.
“It is because the perfection of generosity is empty of the perfection of generosity. If you ask why, it is because these two, the perfection of generosity and the perfections, are without duality and cannot be divided into two. It is because the perfection of ethical discipline is empty of the perfection of ethical discipline. If you ask why, it is because these two, the perfection of ethical discipline and the perfections, are without duality and cannot be divided into two. It is because the perfection of tolerance is empty of the perfection of tolerance. If you ask why, it is because these two, the perfection of tolerance and the perfections, are without duality and cannot be divided into two. It is because the perfection of perseverance is empty of the perfection of perseverance. If you ask why, it is because these two, the perfection of perseverance and the perfections, are without duality and cannot be divided into two. It is because the perfection of meditative concentration is empty of the perfection of meditative concentration. If you ask why, it is because these two, the perfection of meditative concentration and the perfections, are without duality and cannot be divided into two. It is because the perfection of wisdom is empty of the perfection of wisdom. If you ask why, it is because these two, the perfection of wisdom and the perfections, are without duality and cannot be divided into two.
“It is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena. If you ask why, it is because these two, the emptiness of internal phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of external phenomena is empty of the emptiness of external phenomena. If you ask why, it is because these two, the emptiness of external phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena. If you ask why, it is because these two, the emptiness of external and internal phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of emptiness is empty of the emptiness of emptiness. If you ask why, it is because these two, the emptiness of emptiness and the perfections, are without duality and cannot be divided into two. It is because the emptiness of great extent is empty of the emptiness of great extent. If you ask why, it is because these two, the emptiness of great extent and the perfections, are without duality and cannot be divided into two. It is because the emptiness of ultimate reality is empty of the emptiness of ultimate reality. If you ask why, it is because these two, the emptiness of ultimate reality and the perfections, are without duality and cannot be divided into two. It is because the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena. If you ask why, it is because these two, the emptiness of conditioned phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena. If you ask why, it is because these two, the emptiness of unconditioned phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of the unlimited is empty of the emptiness of the unlimited. If you ask why, it is because these two, the emptiness of the unlimited and the perfections, are without duality and cannot be divided into two. It is because the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end. If you ask why, it is because these two, the emptiness of that which has neither beginning nor end and the perfections, are without duality and cannot be divided into two. It is because the emptiness of nonexclusion is empty of the emptiness of nonexclusion. If you ask why, it is because these two, the emptiness of nonexclusion and the perfections, are without duality and cannot be divided into two. It is because the emptiness of inherent nature is empty of the emptiness of inherent nature. If you ask why, it is because these two, the emptiness of inherent nature and the perfections, are without duality and cannot be divided into two. It is because the emptiness of all phenomena is empty of the emptiness of all phenomena. If you ask why, it is because these two, the emptiness of all phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics. If you ask why, it is because these two, the emptiness of intrinsic defining characteristics and the perfections, are without duality and cannot be divided into two. It is because the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended. If you ask why, it is because these two, the emptiness of that which cannot be apprehended and the perfections, are without duality and cannot be divided into two. It is because the emptiness of nonentities is empty of the emptiness of nonentities. If you ask why, it is because these two, the emptiness of nonentities and the perfections, are without duality and cannot be divided into two. It is because the emptiness of essential nature is empty of the emptiness of essential nature. If you ask why, it is because these two, the emptiness of essential nature and the perfections, are without duality and cannot be divided into two. It is because the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities. If you ask why, it is because these two, the emptiness of an essential nature of nonentities and the perfections, are without duality and cannot be divided into two.
“It is because the applications of mindfulness are empty of the applications of mindfulness. If you ask why, it is because these two, the applications of mindfulness and the perfections, are without duality and cannot be divided into two. It is because the correct exertions are empty of the correct exertions. If you ask why, it is because these two, the correct exertions and the perfections, are without duality and cannot be divided into two. It is because the supports for miraculous ability are empty of the supports for miraculous ability. If you ask why, it is because these two, the supports for miraculous ability and the perfections, are without duality and cannot be divided into two. It is because the faculties are empty of the faculties. If you ask why, it is because these two, the faculties and the perfections, are without duality and cannot be divided into two. It is because the powers are empty of the powers. If you ask why, it is because these two, the powers and the perfections, are without duality and cannot be divided into two. It is because the branches of enlightenment are empty of the branches of enlightenment. If you ask why, it is because these two, the branches of enlightenment and the perfections, are without duality and cannot be divided into two. It is because the path is empty of the path. If you ask why, it is because these two, the path and the perfections, are without duality and cannot be divided into two.
It is because the truths of the noble ones are empty of the truths of the noble ones. If you ask why, it is because these two, the truths of the noble ones and the perfections, are without duality and cannot be divided into two. It is because the meditative concentrations are empty of the meditative concentrations. If you ask why, it is because these two, the meditative concentrations and the perfections, are without duality and cannot be divided into two. It is because the immeasurable attitudes are empty of the immeasurable attitudes. If you ask why, it is because these two, the immeasurable attitudes and the perfections, are without duality and cannot be divided into two. It is because the formless absorptions are empty of the formless absorptions. If you ask why, it is because these two, the formless absorptions and the perfections, are without duality and cannot be divided into two. It is because the liberations are empty of the liberations. If you ask why, it is because these two, the liberations and the perfections, are without duality and cannot be divided into two. It is because the serial steps of meditative absorption are empty of the serial steps of meditative absorption. If you ask why, it is because these two, the serial steps of meditative absorption and the perfections, are without duality and cannot be divided into two. It is because the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because these two, the emptiness, signlessness, and wishlessness gateways to liberation and the perfections, are without duality and cannot be divided into two. It is because the extrasensory powers are empty of the extrasensory powers. If you ask why, it is because these two, the extrasensory powers and the perfections, are without duality and cannot be divided into two. It is because the meditative stabilities are empty of the meditative stabilities. If you ask why, it is because these two, the meditative stabilities and the perfections, are without duality and cannot be divided into two. It is because the dhāraṇī gateways are empty of the dhāraṇī gateways. If you ask why, it is because these two, the dhāraṇī gateways and the perfections, are without duality and cannot be divided into two.
“It is because the powers of the tathāgatas are empty of the powers of the tathāgatas. If you ask why, it is because these two, the powers of the tathāgatas and the perfections, are without duality and cannot be divided into two. It is because the fearlessnesses are empty of the fearlessnesses. If you ask why, it is because these two, the fearlessnesses and the perfections, are without duality and cannot be divided into two. It is because the kinds of exact knowledge are empty of the kinds of exact knowledge. If you ask why, it is because these two, the kinds of exact knowledge and the perfections, are without duality and cannot be divided into two. It is because great compassion is empty of great compassion. If you ask why, it is because these two, great compassion and the perfections, are without duality and cannot be divided into two. It is because the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. If you ask why, it is because these two, the distinct qualities of the buddhas and the perfections, are without duality and cannot be divided into two.
“It is because the fruit of having entered the stream is empty of the fruit of having entered the stream. If you ask why, it is because these two, the fruit of having entered the stream and the perfections, are without duality and cannot be divided into two. It is because the fruit of once-returner is empty of the fruit of once-returner. If you ask why, it is because these two, the fruit of once-returner and the perfections, are without duality and cannot be divided into two. It is because the fruit of non-returner is empty of the fruit of non-returner. If you ask why, it is because these two, the fruit of non-returner and the perfections, are without duality and cannot be divided into two. It is because arhatship is empty of arhatship. If you ask why, it is because these two, arhatship and the perfections, are without duality and cannot be divided into two. It is because individual enlightenment is empty of individual enlightenment. If you ask why, it is because these two, individual enlightenment and the perfections, are without duality and cannot be divided into two. It is because the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path. If you ask why, it is because these two, the knowledge of the aspects of the path and the perfections, are without duality and cannot be divided into two. It is because unsurpassed, perfect, complete enlightenment is empty of unsurpassed, perfect, complete enlightenment. If you ask why, it is because these two, unsurpassed, perfect, complete enlightenment and the perfections, are without duality and cannot be divided into two.
“So it is, Ānanda, that just the perfection of wisdom has precedence over those five perfections, just the perfection of wisdom has precedence over all the emptinesses, just the perfection of wisdom has precedence over the thirty-seven factors conducive to enlightenment, just the perfection of wisdom has precedence over the four truths of the noble ones, just the perfection of wisdom has precedence over the four meditative concentrations, just the perfection of wisdom has precedence over the four immeasurable attitudes, just the perfection of wisdom has precedence over the four formless absorptions, just the perfection of wisdom has precedence over the eight liberations, just the perfection of wisdom has precedence over the nine serial steps of meditative absorption, just the perfection of wisdom has precedence over the emptiness, signlessness, and wishlessness gateways to liberation, just the perfection of wisdom has precedence over the extrasensory powers, just the perfection of wisdom has precedence over all the meditative stabilities, just the perfection of wisdom has precedence over all the dhāraṇī gateways, just the perfection of wisdom has precedence over the ten powers of the tathāgatas, just the perfection of wisdom has precedence over the four fearlessnesses, just the perfection of wisdom has precedence over the four kinds of exact knowledge, just the perfection of wisdom has precedence over the eighteen distinct qualities of the buddhas, just the perfection of wisdom has precedence over knowledge of all the dharmas, just the perfection of wisdom has precedence over the knowledge of the aspects of the path, and just the perfection of wisdom has precedence over all-aspect omniscience.
“Ānanda, to illustrate, seeds sown on the great earth, having met with the collection of causes and conditions, flourish. The great earth is their foundation. Based on the great earth the seeds will grow. Similarly, based on the perfection of wisdom the five perfections flourish; the emptiness of internal phenomena flourishes, the emptiness of external phenomena flourishes, the emptiness of external and internal phenomena flourishes, the emptiness of emptiness flourishes, the emptiness of great extent flourishes, the emptiness of ultimate reality flourishes, the emptiness of conditioned phenomena flourishes, the emptiness of unconditioned phenomena flourishes, the emptiness of the unlimited flourishes, the emptiness of that which has neither beginning nor end flourishes, the emptiness of nonexclusion flourishes, the emptiness of inherent nature flourishes, the emptiness of all phenomena flourishes, the emptiness of intrinsic defining characteristics flourishes, the emptiness of that which cannot be apprehended flourishes, the emptiness of nonentities flourishes, the emptiness of essential nature flourishes, and the emptiness of an essential nature of nonentities flourishes; the applications of mindfulness flourish, the correct exertions flourish, the supports for miraculous ability flourish, the faculties flourish, the powers flourish, the branches of enlightenment flourish, and the noble eightfold path flourishes; the truths of the noble ones flourish, the meditative concentrations flourish, the immeasurable attitudes flourish, the formless absorptions flourish, the eight liberations flourish, the serial steps of meditative absorption flourish, the emptiness, signlessness, and wishlessness gateways to liberation flourish, the extrasensory powers flourish, the meditative stabilities flourish, and the dhāraṇī gateways flourish; the ten powers of the tathāgatas flourish, the four fearlessnesses flourish, the four kinds of exact knowledge flourish, great compassion flourishes, and the eighteen distinct qualities of the buddhas flourish; and knowledge of all the dharmas flourishes, the knowledge of the aspects of the path flourishes, and all-aspect omniscience flourishes.