“Blessed Lord, let alone however many good qualities of the emptiness of internal phenomena there are that can be spoken about, the good qualities of the emptiness of internal phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of internal phenomena. Blessed Lord, let alone however many good qualities of the emptiness of external phenomena there are that can be spoken about, the good qualities of the emptiness of external phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of external phenomena. Blessed Lord, let alone however many good qualities of the emptiness of external and internal phenomena there are that can be spoken about, the good qualities of the emptiness of external and internal phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of external and internal phenomena. Blessed Lord, let alone however many good qualities of the emptiness of emptiness there are that can be spoken about, the good qualities of the emptiness of emptiness are immeasurable, and those relics of the tathāgatas are a container of the emptiness of emptiness. Blessed Lord, let alone however many good qualities of the emptiness of great extent there are that can be spoken about, the good qualities of the emptiness of great extent are immeasurable, and those relics of the tathāgatas are a container of the emptiness of great extent. Blessed Lord, let alone however many good qualities of the emptiness of ultimate reality there are that can be spoken about, the good qualities of the emptiness of ultimate reality are immeasurable, and those relics of the tathāgatas are a container of the emptiness of ultimate reality. Blessed Lord, let alone however many good qualities of the emptiness of conditioned phenomena there are that can be spoken about, the good qualities of the emptiness of conditioned phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of conditioned phenomena. Blessed Lord, let alone however many good qualities of the emptiness of unconditioned phenomena there are that can be spoken about, the good qualities of the emptiness of unconditioned phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of unconditioned phenomena. Blessed Lord, let alone however many good qualities of the emptiness of the unlimited there are that can be spoken about, the good qualities of the emptiness of the unlimited are immeasurable, and those relics of the tathāgatas are a container of the emptiness of the unlimited. Blessed Lord, let alone however many good qualities of the emptiness of that which has neither beginning nor end there are that can be spoken about, the good qualities of the emptiness of that which has neither beginning nor end are immeasurable, and those relics of the tathāgatas are a container of the emptiness of that which has neither beginning nor end. Blessed Lord, let alone however many good qualities of the emptiness of nonexclusion there are that can be spoken about, the good qualities of the emptiness of nonexclusion are immeasurable, and those relics of the tathāgatas are a container of the emptiness of nonexclusion. Blessed Lord, let alone however many good qualities of the emptiness of inherent nature there are that can be spoken about, the good qualities of the emptiness of inherent nature are immeasurable, and those relics of the tathāgatas are a container of the emptiness of inherent nature. Blessed Lord, let alone however many good qualities of the emptiness of all phenomena there are that can be spoken about, the good qualities of the emptiness of all phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of all phenomena. Blessed Lord, let alone however many good qualities of the emptiness of intrinsic defining characteristics there are that can be spoken about, the good qualities of the emptiness of intrinsic defining characteristics are immeasurable, and those relics of the tathāgatas are a container of the emptiness of intrinsic defining characteristics. Blessed Lord, let alone however many good qualities of the emptiness of that which cannot be apprehended there are that can be spoken about, the good qualities of the emptiness of that which cannot be apprehended are immeasurable, and those relics of the tathāgatas are a container of the emptiness of that which cannot be apprehended. Blessed Lord, let alone however many good qualities of the emptiness of nonentities there are that can be spoken about, the good qualities of the emptiness of nonentities are immeasurable, and those relics of the tathāgatas are a container of the emptiness of nonentities. Blessed Lord, let alone however many good qualities of the emptiness of essential nature there are that can be spoken about, the good qualities of the emptiness of essential nature are immeasurable, and those relics of the tathāgatas are a container of the emptiness of essential nature. Blessed Lord, let alone however many good qualities of the emptiness of an essential nature of nonentities there are that can be spoken about, the good qualities of the emptiness of an essential nature of nonentities are immeasurable, and those relics of the tathāgatas are a container of the emptiness of an essential nature of nonentities.
“Blessed Lord, let alone however many good qualities of the four applications of mindfulness there are that can be spoken about, the good qualities of the applications of mindfulness are immeasurable, and those relics of the tathāgatas are a container of the applications of mindfulness. Blessed Lord, let alone however many good qualities of the four correct exertions there are that can be spoken about, the good qualities of the correct exertions are immeasurable, and those relics of the tathāgatas are a container of the correct exertions. Blessed Lord, let alone however many good qualities of the four supports for miraculous ability there are that can be spoken about, the good qualities of the supports for miraculous ability are immeasurable, and those relics of the tathāgatas are a container of the supports for miraculous ability. Blessed Lord, let alone however many good qualities of the five faculties there are that can be spoken about, the good qualities of the faculties are immeasurable, and those relics of the tathāgatas are a container of the faculties. Blessed Lord, let alone however many good qualities of the five powers there are that can be spoken about, the good qualities of the powers are immeasurable, and those relics of the tathāgatas are a container of the powers. Blessed Lord, let alone however many good qualities of the seven branches of enlightenment there are that can be spoken about, the good qualities of the branches of enlightenment are immeasurable, and those relics of the tathāgatas are a container of the branches of enlightenment. Blessed Lord, let alone however many good qualities of the noble eightfold path there are that can be spoken about, the good qualities of the noble eightfold path are immeasurable, and those relics of the tathāgatas are a container of the noble eightfold path.
“Blessed Lord, let alone however many good qualities of the four truths of the noble ones there are that can be spoken about, the good qualities of the truths of the noble ones are immeasurable, and those relics of the tathāgatas are a container of the truths of the noble ones. Blessed Lord, let alone however many good qualities of the four meditative concentrations there are that can be spoken about, the good qualities of the meditative concentrations are immeasurable, and those relics of the tathāgatas are a container of the meditative concentrations. Blessed Lord, let alone however many good qualities of the four immeasurable attitudes there are that can be spoken about, the good qualities of the immeasurable attitudes are immeasurable, and those relics of the tathāgatas are a container of the immeasurable attitudes. Blessed Lord, let alone however many good qualities of the four formless absorptions there are that can be spoken about, the good qualities of the formless absorptions are immeasurable, and those relics of the tathāgatas are a container of the formless absorptions. Blessed Lord, let alone however many good qualities of the eight liberations there are that can be spoken about, the good qualities of the liberations are immeasurable, and those relics of the tathāgatas are a container of the liberations. Blessed Lord, let alone however many good qualities of the nine serial steps of meditative absorption there are that can be spoken about, the good qualities of the serial steps of meditative absorption are immeasurable, and those relics of the tathāgatas are a container of the serial steps of meditative absorption. Blessed Lord, let alone however many good qualities of the emptiness, signlessness, and wishlessness gateways to liberation there are that can be spoken about, the good qualities of the gateways to liberation are immeasurable, and those relics of the tathāgatas are a container of the gateways to liberation. Blessed Lord, let alone however many good qualities of the extrasensory powers there are that can be spoken about, the good qualities of the extrasensory powers are immeasurable, and those relics of the tathāgatas are a container of the extrasensory powers. Blessed Lord, let alone however many good qualities of the meditative stabilities there are that can be spoken about, the good qualities of the meditative stabilities are immeasurable, and those relics of the tathāgatas are a container of the meditative stabilities. Blessed Lord, let alone however many good qualities of the dhāraṇī gateways there are that can be spoken about, the good qualities of the dhāraṇī gateways are immeasurable, and those relics of the tathāgatas are a container of the dhāraṇī gateways. Blessed Lord, let alone however many good qualities of the ten powers of the tathāgatas there are that can be spoken about, the good qualities of the powers of the tathāgatas are immeasurable, and those relics of the tathāgatas are a container of the powers of the tathāgatas. Blessed Lord, let alone however many good qualities of the four fearlessnesses there are that can be spoken about, the good qualities of the fearlessnesses are immeasurable, and those relics of the tathāgatas are a container of the fearlessnesses. Blessed Lord, let alone however many good qualities of the four kinds of exact knowledge there are that can be spoken about, the good qualities of the kinds of exact knowledge are immeasurable, and those relics of the tathāgatas are a container of the kinds of exact knowledge. Blessed Lord, let alone however many good qualities of great compassion there are that can be spoken about, the good qualities of great compassion are immeasurable, and those relics of the tathāgatas are a container of great compassion. Blessed Lord, let alone however many good qualities of the eighteen distinct qualities of the buddhas there are that can be spoken about, the good qualities of the distinct qualities of the buddhas are immeasurable, and those relics of the tathāgatas are a container of the distinct qualities of the buddhas.
“Blessed Lord, let alone however many good qualities of knowledge of all the dharmas there are that can be spoken about, the good qualities of knowledge of all the dharmas are immeasurable, and those relics of the tathāgatas are a container of knowledge of all the dharmas. Blessed Lord, let alone however many good qualities of the knowledge of the aspects of the path there are that can be spoken about, the good qualities of the knowledge of the aspects of the path are immeasurable, and those relics of the tathāgatas are a container of the knowledge of the aspects of the path. Blessed Lord, let alone however many good qualities of all-aspect omniscience there are that can be spoken about, the good qualities of all-aspect omniscience are immeasurable, and those relics of the tathāgatas are a container of all-aspect omniscience. Blessed Lord, let alone however many good qualities of the real nature there are that can be spoken about, the good qualities of the real nature are immeasurable, and those relics of the tathāgatas are a container of the real nature. Blessed Lord, let alone however many good qualities of the unmistaken real nature there are that can be spoken about, the good qualities of the unmistaken real nature are immeasurable, and those relics of the tathāgatas are a container of the unmistaken real nature. Blessed Lord, let alone however many good qualities of the one and only real nature there are that can be spoken about, the good qualities of the one and only real nature are immeasurable, and those relics of the tathāgatas are a container of the one and only real nature. Blessed Lord, let alone however many good qualities of the reality of phenomena there are that can be spoken about, the good qualities of the reality of phenomena are immeasurable, and those relics of the tathāgatas are a container of the reality of phenomena. Blessed Lord, let alone however many good qualities of the realm of phenomena there are that can be spoken about, the good qualities of the realm of phenomena are immeasurable, and those relics of the tathāgatas are a container of the realm of phenomena. Blessed Lord, let alone however many good qualities of the abiding nature of reality there are that can be spoken about, the good qualities of the abiding nature of reality are immeasurable, and those relics of the tathāgatas are a container of the abiding nature of reality. Blessed Lord, let alone however many good qualities of the unchanging nature of reality762 there are that can be spoken about, the good qualities of the unchanging nature of reality are immeasurable, and those relics of the tathāgatas are a container of the unchanging nature of reality. Blessed Lord, let alone however many good qualities of very limit of reality there are that can be spoken about, the good qualities of very limit of reality are immeasurable, and those relics of the tathāgatas are a container of very limit of reality. Blessed Lord, let alone however many good qualities of the realm of the inconceivable there are that can be spoken about, the good qualities of the realm of the inconceivable are immeasurable, and those relics of the tathāgatas are a container of the realm of the inconceivable.
“Blessed Lord, let alone however many good qualities of the abandonment of all the afflicted mental states and their connecting propensities there are that can be spoken about, the good qualities of the abandonment of all the afflicted mental states and their connecting propensities are immeasurable, and those relics of the tathāgatas are a container of the abandonment of all the afflicted mental states and their connecting propensities. Blessed Lord, let alone however many good qualities of abiding in perpetual equanimity there are that can be spoken about, the good qualities of abiding in perpetual equanimity are immeasurable, and those relics of the tathāgatas are a container of abiding in perpetual equanimity. Blessed Lord, let alone however many good qualities of the state where the attributes do not decline there are that can be spoken about, the good qualities of the state where the attributes do not decline are immeasurable, and those relics of the tathāgatas are a container of the state where the attributes do not decline.
“Therefore, those relics of the tathāgatas get to be worshiped.
“Blessed Lord, those relics of the tathāgatas are the container of the perfections that are precious jewels. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that are neither afflicted nor purified. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that neither arise nor cease. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that are without appropriation and without rejection. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections without subtraction and without addition.763 Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that are without coming, going, or staying. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that are the reality of phenomena; those relics of the tathāgatas are imbued with the reality of phenomena. Therefore, those relics of the tathāgatas get to be worshiped. Therefore, those relics of the tathāgatas get to be worshiped even after the tathāgatas have passed into nirvāṇa.
“Moreover, leaving aside this thousandfold world system filled to the brim with relics of the tathāgatas, Blessed Lord, if I were presented with all the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, filled to the brim with the relics of the tathāgatas, and the perfection of wisdom, committed to writing in the form of a book, then, Blessed Lord, from those two choices I would take just this perfection of wisdom. If you ask why, Blessed Lord, it is because the relics of the tathāgatas, arhats, perfectly complete buddhas have originated from her and that is why they get to be worshiped.
“Blessed Lord, it is because those relics of the tathāgatas get to be worshiped when the perfection of wisdom has been thoroughly cultivated.764 So, Blessed Lord, even the sons or daughters of good families who honor, respect, venerate, and worship the relics of the tathāgatas, and, without apprehending the limit of those roots of virtue, on account of just those roots of virtue, having experienced the perfect state and happiness of human beings and gods among great and lofty royal families, or great and lofty priestly families, or great and lofty householder families, or among the gods of the Cāturmahārājika, or the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin, put an end to suffering––the fruit of their worshiping the relics of the tathāgatas finishes with just that.
“But when they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, they will fulfill the perfection of meditative stability, they will fulfill the perfection of perseverance, they will fulfill the perfection of tolerance, they will fulfill the perfection of ethical discipline, and they will fulfill the perfection of generosity; they will fulfill the emptiness of internal phenomena, they will fulfill the emptiness of external phenomena, they will fulfill the emptiness of external and internal phenomena, they will fulfill the emptiness of emptiness, they will fulfill the emptiness of great extent, they will fulfill the emptiness of ultimate reality, they will fulfill the emptiness of conditioned phenomena, they will fulfill the emptiness of unconditioned phenomena, they will fulfill the emptiness of the unlimited, they will fulfill the emptiness of that which has neither beginning nor end, they will fulfill the emptiness of nonexclusion, they will fulfill the emptiness of inherent nature, they will fulfill the emptiness of all phenomena, they will fulfill the emptiness of intrinsic defining characteristics, they will fulfill the emptiness of that which cannot be apprehended, they will fulfill the emptiness of nonentities, they will fulfill the emptiness of essential nature, and they will fulfill the emptiness of an essential nature of nonentities; they will fulfill the four applications of mindfulness, they will fulfill the four correct exertions, they will fulfill the four supports for miraculous ability, they will fulfill the five faculties, they will fulfill the five powers, they will fulfill the seven branches of enlightenment, and they will fulfill the noble eightfold path; they will fulfill the four truths of the noble ones, they will fulfill the four meditative concentrations, they will fulfill the four immeasurable attitudes, they will fulfill the four formless absorptions, they will fulfill the eight liberations, they will fulfill the nine serial steps of meditative absorption, they will fulfill the emptiness, signlessness, and wishlessness gateways to liberation, they will fulfill the extrasensory powers, they will fulfill the meditative stabilities, and they will fulfill the dhāraṇī gateways; and they will fulfill the ten powers of the tathāgatas, they will fulfill the four fearlessnesses, they will fulfill the four kinds of exact knowledge, they will fulfill great compassion, and they will fulfill the eighteen distinct qualities of the buddhas. They will intentionally acquire a physical body, and through their physical bodies they will bring beings to maturation, which is to say, either with the body of an imperial monarch, or, having taken birth in a great and lofty royal family, a great and lofty priestly family, or a great and lofty householder family, with one of those bodies, or else in the form of Śakra, in the form of Brahmā, or in the form of Viśrāntin, as appropriate. In those bodies they will bring beings to maturation.
“Therefore, Blessed Lord, it is not that I do not want to honor the relics of the tathāgatas, that I do not believe in my heart765 in them, that I do not want to worship them, or that I do not want to hold them. Blessed Lord, it is that when the sons or daughters of good families serve, respect, honor, and worship this perfection of wisdom, they absolutely do accumulate the cause for all the attributes of the buddhas, are in full possession of all excellences, and the relics of the tathāgatas will be served, respected, honored, and worshiped as well.
“Moreover, Blessed Lord, those wishing to behold and wishing to worship the tathāgatas, arhats, perfectly complete buddhas, as many as there are, who reside and maintain themselves teaching the Dharma in the immeasurable and innumerable world systems of the ten directions as the dharma body, the form body, or the transcendental knowledge body, should take up, should uphold, should recite, should master, should worship, should teach extensively to others, and should focus their attention correctly on this very perfection of wisdom. Then those sons of good families or daughters sons of good families will behold the tathāgatas, arhats, perfectly complete buddhas in the countless and immeasurable world systems of the ten directions. Therefore, those sons or daughters of good families who practice the perfection of wisdom should cultivate the recollection of the Buddha as the reality of phenomena.766
“Moreover, Blessed Lord, those sons or daughters of good families who wish to behold those tathāgatas, arhats, perfectly complete buddhas should take up, should uphold, should recite, should master, should worship, should teach extensively to others, and should focus their attention correctly on the reality of phenomena.
“Blessed Lord, these two are the reality of phenomena. If you ask what these two are, they are the reality of conditioned phenomena and the reality of unconditioned phenomena. Of these, Blessed Lord, if you ask what is the reality of conditioned phenomena, the reality of conditioned phenomena is the transcendental knowledge of the emptiness of internal phenomena, the transcendental knowledge of the emptiness of external phenomena, the transcendental knowledge of the emptiness of external and internal phenomena, the transcendental knowledge of the emptiness of emptiness, the transcendental knowledge of the emptiness of great extent, the transcendental knowledge of the emptiness of ultimate reality, the transcendental knowledge of the emptiness of conditioned phenomena, the transcendental knowledge of the emptiness of unconditioned phenomena, the transcendental knowledge of the emptiness of the unlimited, the transcendental knowledge of the emptiness of that which has neither beginning nor end, the transcendental knowledge of the emptiness of nonexclusion, the transcendental knowledge of the emptiness of inherent nature, the transcendental knowledge of the emptiness of all phenomena, the transcendental knowledge of the emptiness of intrinsic defining characteristics, the transcendental knowledge of the emptiness of that which cannot be apprehended, the transcendental knowledge of the emptiness of nonentities, the transcendental knowledge of the emptiness of essential nature, and the transcendental knowledge of the emptiness of an essential nature of nonentities; the transcendental knowledge of the four applications of mindfulness, the transcendental knowledge of the four correct exertions, the transcendental knowledge of the four supports for miraculous ability, the transcendental knowledge of the five faculties, the transcendental knowledge of the five powers, the transcendental knowledge of the seven branches of enlightenment, and the transcendental knowledge of the noble eightfold path; the transcendental knowledge of the four truths of the noble ones, the transcendental knowledge of the four meditative concentrations, the transcendental knowledge of the four immeasurable attitudes, the transcendental knowledge of the four formless absorptions, the transcendental knowledge of the eight liberations, the transcendental knowledge of the nine serial steps of meditative absorption, the transcendental knowledge of the emptiness, signlessness, and wishlessness gateways to liberation, the transcendental knowledge of the five extrasensory powers, the transcendental knowledge of all the meditative stabilities, the transcendental knowledge of all the dhāraṇī gateways, the transcendental knowledge of the ten powers of the tathāgatas, the transcendental knowledge of the four fearlessnesses, the transcendental knowledge of the four kinds of exact knowledge, the transcendental knowledge of great compassion, and the transcendental knowledge of the eighteen distinct qualities of the buddhas; and it is the transcendental knowledge of virtuous phenomena and the transcendental knowledge of nonvirtuous phenomena; the transcendental knowledge of uncontaminated phenomena and the transcendental knowledge of contaminated phenomena; and the transcendental knowledge of mundane phenomena and the transcendental knowledge of supramundane phenomena. That is called the reality of conditioned phenomena.
“If you ask what, of these, is the reality of unconditioned phenomena, it is the essential nature of that which is without arising and without ceasing, does not last and does not last and then change into something else, is without defilement and without purification, and is without increase and without decrease. If you ask what the essential nature of all phenomena is, it is that all phenomena are, in their essential nature, nonentities. This is called the reality of unconditioned phenomena.”
“Kauśika, it is so, it is so!” said the Blessed One. “The tathāgatas, arhats, perfectly complete buddhas of the past, as many as appeared, also fully awakened to unsurpassed, perfect, complete enlightenment, dependent on just this perfection of wisdom. The tathāgatas, arhats, perfectly complete buddhas of the future, as many as will appear, will also fully awaken to unsurpassed, perfect, complete enlightenment, dependent on this perfection of wisdom. And the tathāgatas, arhats, perfectly complete buddhas of the present time, as many as there are, who are residing and maintaining themselves and teaching the Dharma in the immeasurable and countless world systems of the ten directions, also fully awaken to unsurpassed, perfect, complete enlightenment, dependent on this perfection of wisdom.
“The śrāvakas of those tathāgatas, arhats, perfectly complete buddhas of the past, as many as appeared; of the tathāgatas, arhats, perfectly complete buddhas of the future, as many as will appear; and of the tathāgatas, arhats, perfectly complete buddhas of the present time, as many as there are, also, dependent on this perfection of wisdom, have attained, will attain, and are attaining the fruit of having entered the stream; have attained, will attain, and are attaining the fruit of once-returner; have attained, will attain, and are attaining the fruit of non-returner; and have attained, will attain, and are attaining arhatship. The pratyekabuddhas of the past, as many as appeared; the pratyekabuddhas of the future, as many as will appear; and the pratyekabuddhas of the present time, as many as there are, who are residing and maintaining themselves in the immeasurable and countless world systems of the ten directions, also have attained, will attain, and are attaining individual enlightenment, dependent on this perfection of wisdom.
“If you ask why, it is because this perfection of wisdom has extensively explained all the three vehicles—explained them by way of signlessness, by way of nonapprehending, by way of nonarising, by way of nonceasing, by way of nondefilement, by way of nonpurification, by way of nonconditioning, by way of nonappropriation, by way of nonrejection, by way of nondiminishing, by way of nonenhancing, by way of nongrasping, and by way of nonabandoning. Furthermore, it has explained them by way of worldly convention, not ultimately.
“If you ask why, it is because this perfection of wisdom has not gone far off and has not gone to the other side, is not over here and is not over there,767 is not there as the plain and is not there as the valley,768 is not even and is not uneven, is not a sign and is not signless, is not mundane and is not supramundane, is not a conditioned phenomenon and is not an unconditioned phenomenon, is not virtuous and is not nonvirtuous, and it is not past, is not future, and is not present.
“Kauśika, the perfection of wisdom is not the establisher of the attributes of the buddhas. Kauśika, the perfection of wisdom is not the establisher of the attributes of those who have entered the stream. Kauśika, the perfection of wisdom is not the establisher of the attributes of once-returners. Kauśika, the perfection of wisdom is not the establisher of the attributes of the non-returners. Kauśika, the perfection of wisdom is not the establisher of the attributes of the arhats. Kauśika, the perfection of wisdom is not the establisher of the attributes of the pratyekabuddhas. Kauśika, the perfection of wisdom is not the rejecter of the attributes of ordinary persons.
Śakra replied, “Blessed Lord, this perfection of wisdom is a great perfection. Blessed Lord, the bodhisattva great beings who practice this perfection of wisdom know the minds and conduct of all beings, but they do not apprehend a being. They do not apprehend the designation of a being. They do not apprehend the self, do not apprehend a being, do not apprehend a life form, do not apprehend a living being, do not apprehend life, do not apprehend an individual, do not apprehend a person, do not apprehend one born of Manu, do not apprehend a child of Manu, do not apprehend an agent, do not apprehend an experiencer, do not apprehend a knower, and do not apprehend a viewer; they do not apprehend physical forms, do not apprehend feelings, do not apprehend perceptions, do not apprehend formative predispositions, and do not apprehend consciousness; they do not apprehend the eyes, do not apprehend the ears, do not apprehend the nose, do not apprehend the tongue, do not apprehend the body, and do not apprehend the mental faculty; they do not apprehend sights, do not apprehend sounds, do not apprehend odors, do not apprehend tastes, do not apprehend tangibles, and do not apprehend mental phenomena; they do not apprehend visual consciousness, do not apprehend auditory consciousness, do not apprehend olfactory consciousness, do not apprehend gustatory consciousness, do not apprehend tactile consciousness, and do not apprehend mental consciousness; they do not apprehend visually compounded sensory contact, do not apprehend aurally compounded sensory contact, do not apprehend nasally compounded sensory contact, do not apprehend lingually compounded sensory contact, do not apprehend corporeally compounded sensory contact, and do not apprehend mentally compounded sensory contact; they do not apprehend feelings conditioned by visually compounded sensory contact, do not apprehend feelings conditioned by aurally compounded sensory contact, do not apprehend feelings conditioned by nasally compounded sensory contact, do not apprehend feelings conditioned by lingually compounded sensory contact, do not apprehend feelings conditioned by corporeally compounded sensory contact, and do not apprehend feelings conditioned by mentally compounded sensory contact; they do not apprehend the earth element, do not apprehend the water element, do not apprehend the fire element, do not apprehend the wind element, do not apprehend the space element, and do not apprehend the consciousness element; they do not apprehend ignorance, do not apprehend formative predispositions, do not apprehend consciousness, do not apprehend name and form, do not apprehend the six sense fields, do not apprehend sensory contact, do not apprehend sensation, do not apprehend craving, do not apprehend grasping, do not apprehend the rebirth process, do not apprehend birth, and do not apprehend aging and death; they do not apprehend the perfection of generosity, do not apprehend the perfection of ethical discipline, do not apprehend the perfection of tolerance, do not apprehend the perfection of perseverance, do not apprehend the perfection of meditative concentration, and do not apprehend the perfection of wisdom; they do not apprehend the emptiness of internal phenomena, do not apprehend the emptiness of external phenomena, do not apprehend the emptiness of external and internal phenomena, do not apprehend the emptiness of emptiness, do not apprehend the emptiness of great extent, do not apprehend the emptiness of ultimate reality, do not apprehend the emptiness of conditioned phenomena, do not apprehend the emptiness of unconditioned phenomena, do not apprehend the emptiness of the unlimited, do not apprehend the emptiness of that which has neither beginning nor end, do not apprehend the emptiness of nonexclusion, do not apprehend the emptiness of inherent nature, do not apprehend the emptiness of all phenomena, do not apprehend the emptiness of intrinsic defining characteristics, do not apprehend the emptiness of that which cannot be apprehended, do not apprehend the emptiness of nonentities, do not apprehend the emptiness of essential nature, and do not apprehend the emptiness of an essential nature of nonentities; they do not apprehend the applications of mindfulness, do not apprehend the correct exertions, do not apprehend the supports for miraculous ability, do not apprehend the faculties, do not apprehend the powers, do not apprehend the branches of enlightenment, and do not apprehend the noble eightfold path; they do not apprehend the truths of the noble ones, do not apprehend the meditative concentrations, do not apprehend the immeasurable attitudes, do not apprehend the formless absorptions, do not apprehend the eight liberations, do not apprehend the nine serial steps of meditative absorption, do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation, do not apprehend the extrasensory powers, do not apprehend the meditative stabilities, do not apprehend the dhāraṇī gateways, do not apprehend the powers of the tathāgatas, do not apprehend the fearlessnesses, do not apprehend the kinds of exact knowledge, do not apprehend great compassion, and do not apprehend the distinct qualities of the buddhas; and they do not apprehend the fruit of having entered the stream, do not apprehend the fruit of once-returner, do not apprehend the fruit of non-returner, do not apprehend arhatship, do not apprehend individual enlightenment, do not apprehend the knowledge of the aspects of the path, do not apprehend enlightenment, do not apprehend a buddha, and do not apprehend the attributes of a buddha.
“The perfection of wisdom is not established by way of apprehending anything. If you ask why, it is because an essential nature that might apprehend, that might apprehend something, and that might apprehend somewhere does not exist in her.”
“Kauśika, it is so, it is so!” said the Blessed One. “Through practicing the perfection of wisdom for a long time without apprehending anything, those bodhisattva great beings do not apprehend even enlightenment, let alone a buddha, let alone the attributes of the buddhas.”
Śakra then asked, “Blessed Lord, do bodhisattva great beings practice the perfection of wisdom but not practice the other perfections apart from it?”
“Kauśika,” replied the Blessed One, “bodhisattva great beings indeed practice all six perfections, but they do so without apprehending anything. They do not apprehend a gift, do not apprehend a giver, and do not apprehend a recipient. They do not apprehend ethical discipline, do not apprehend someone who is ethically disciplined, and do not apprehend immorality. They do not apprehend tolerance, do not apprehend someone who is tolerant, and do not apprehend maliciousness. They do not apprehend perseverance, do not apprehend someone who perseveres, and do not apprehend indolence. They do not apprehend meditative concentration, do not apprehend someone who is in meditative concentration, and do not apprehend distraction. They do not apprehend wisdom, do not apprehend someone who is wise, and do not apprehend stupidity.
“Nevertheless, Kauśika, by way of not apprehending all phenomena—by way of not apprehending physical forms, by way of not apprehending feelings, by way of not apprehending perceptions, by way of not apprehending formative predispositions, and by way of not apprehending consciousness; by way of not apprehending the eyes, by way of not apprehending the ears, by way of not apprehending the nose, by way of not apprehending the tongue, by way of not apprehending the body, and by way of not apprehending the mental faculty; by way of not apprehending sights, by way of not apprehending sounds, by way of not apprehending odors, by way of not apprehending tastes, by way of not apprehending tangibles, and by way of not apprehending mental phenomena; by way of not apprehending visual consciousness, by way of not apprehending auditory consciousness, by way of not apprehending olfactory consciousness, by way of not apprehending gustatory consciousness, by way of not apprehending tactile consciousness, and by way of not apprehending mental consciousness; by way of not apprehending visually compounded sensory contact, by way of not apprehending aurally compounded sensory contact, by way of not apprehending nasally compounded sensory contact, by way of not apprehending lingually compounded sensory contact, by way of not apprehending corporeally compounded sensory contact, and by way of not apprehending mentally compounded sensory contact; by way of not apprehending feelings conditioned by visually compounded sensory contact, by way of not apprehending feelings conditioned by aurally compounded sensory contact, by way of not apprehending feelings conditioned by nasally compounded sensory contact, by way of not apprehending feelings conditioned by lingually compounded sensory contact, by way of not apprehending feelings conditioned by corporeally compounded sensory contact, and by way of not apprehending feelings conditioned by mentally compounded sensory contact; by way of not apprehending the earth element, by way of not apprehending the water element, by way of not apprehending the fire element, by way of not apprehending the wind element, by way of not apprehending the space element, and by way of not apprehending the consciousness element; by way of not apprehending ignorance, by way of not apprehending formative predispositions, by way of not apprehending consciousness, by way of not apprehending name and form, by way of not apprehending the six sense fields, by way of not apprehending sensory contact, by way of not apprehending sensation, by way of not apprehending craving, by way of not apprehending grasping, by way of not apprehending the rebirth process, by way of not apprehending birth, and by way of not apprehending aging and death; by way of not apprehending the perfection of generosity, by way of not apprehending the perfection of ethical discipline, by way of not apprehending the perfection of tolerance, by way of not apprehending the perfection of perseverance, by way of not apprehending the perfection of meditative concentration, and by way of not apprehending the perfection of wisdom; by way of not apprehending the emptiness of internal phenomena, by way of not apprehending the emptiness of external phenomena, by way of not apprehending the emptiness of external and internal phenomena, by way of not apprehending the emptiness of emptiness, by way of not apprehending the emptiness of great extent, by way of not apprehending the emptiness of ultimate reality, by way of not apprehending the emptiness of conditioned phenomena, by way of not apprehending the emptiness of unconditioned phenomena, by way of not apprehending the emptiness of the unlimited, by way of not apprehending the emptiness of that which has neither beginning nor end, by way of not apprehending the emptiness of nonexclusion, by way of not apprehending the emptiness of inherent nature, by way of not apprehending the emptiness of all phenomena, by way of not apprehending the emptiness of intrinsic defining characteristics, by way of not apprehending the emptiness of that which cannot be apprehended, by way of not apprehending the emptiness of nonentities, by way of not apprehending the emptiness of essential nature, and by way of not apprehending the emptiness of an essential nature of nonentities; by way of not apprehending the four applications of mindfulness, by way of not apprehending the four correct exertions, by way of not apprehending the four supports for miraculous ability, by way of not apprehending the five faculties, by way of not apprehending the five powers, by way of not apprehending the seven branches of enlightenment, and by way of not apprehending the noble eightfold path; by way of not apprehending the four truths of the noble ones, by way of not apprehending the four meditative concentrations, by way of not apprehending the four immeasurable attitudes, by way of not apprehending the four formless absorptions, by way of not apprehending the eight liberations, by way of not apprehending the nine serial steps of meditative absorption, by way of not apprehending the emptiness, signlessness, and wishlessness gateways to liberation, by way of not apprehending the five extrasensory powers, by way of not apprehending all the meditative stabilities, by way of not apprehending all the dhāraṇī gateways, by way of not apprehending the ten powers of the tathāgatas, by way of not apprehending the four fearlessnesses, by way of not apprehending the four kinds of exact knowledge, by way of not apprehending great loving kindness, by way of not apprehending great compassion, and by way of not apprehending the eighteen distinct qualities of the buddhas; and by way of not apprehending the fruit of having entered the stream, by way of not apprehending the fruit of once-returner, by way of not apprehending the fruit of non-returner, by way of not apprehending arhatship, by way of not apprehending individual enlightenment, by way of not apprehending the knowledge of the aspects of the path, and by way of not apprehending all-aspect omniscience—just the perfection of wisdom takes precedence for bodhisattva great beings giving gifts in order to fulfill the perfection of generosity, just the perfection of wisdom takes precedence for bodhisattva great beings maintaining ethical discipline in order to fulfill the perfection of ethical discipline, just the perfection of wisdom takes precedence for bodhisattva great beings fully achieving tolerance in order to fulfill the perfection of tolerance, just the perfection of wisdom takes precedence for bodhisattva great beings making an effort at perseverance in order to fulfill the perfection of perseverance, just the perfection of wisdom takes precedence for bodhisattva great beings absorbed in meditative concentration in order to fulfill the perfection of meditative concentration, and just the perfection of wisdom takes precedence for those bodhisattva great beings surveying769 phenomena in order to fulfill the perfection of wisdom.
“Kauśika, to illustrate, just as the trees of Jambudvīpa have diverse foliage, diverse flowers, diverse fruits, diverse shapes, and diverse height and width,770 but, insofar as their shade is concerned, are without distinctions or details, similarly, Kauśika, in the case of the five perfections that are assisted by the perfection of wisdom and have been dedicated to the transcendental knowledge of an all-aspect omniscient one, no distinctions or details are apprehended.”