Chapter 25
Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, the perfection of wisdom sheds light owing to its utter purity. Blessed Lord, the perfection of wisdom is worthy of homage. Blessed Lord, I pay homage to the perfection of wisdom. Blessed Lord, the perfection of wisdom is unsullied by all the three realms. Blessed Lord, the perfection of wisdom dispels all the blindness of afflictive mental states and views, rendering visual distortion nonexistent.805 Blessed Lord, the perfection of wisdom, among the factors conducive to enlightenment, is supreme.806 Blessed Lord, the perfection of wisdom secures happiness so that all fears, enmity, and harms may be purified. Blessed Lord, the perfection of wisdom brings light to all beings so that they might acquire the five eyes. Blessed Lord, the perfection of wisdom teaches the path to those who are going astray so that they might turn back from the extremes. Blessed Lord, the perfection of wisdom establishes all-aspect omniscience, so that all the afflicted mental states and their connecting propensities807 might be abandoned. Blessed Lord, the perfection of wisdom generates the attributes of the buddhas so it is the mother of bodhisattva great beings. Blessed Lord, the perfection of wisdom, because of the emptiness of its intrinsic defining characteristics, has neither arisen nor ceased. Blessed Lord, the perfection of wisdom is the antidote to saṃsāra because it is neither permanent, nor has it perished. Blessed Lord, the perfection of wisdom is the protector808 of beings without a protector because it bestows the entirety of the precious doctrine. Blessed Lord, the perfection of wisdom works as the ten powers809 because it cannot be crushed. Blessed Lord, the perfection of wisdom turns the wheel of the Dharma, that turns three times in twelve ways,810 because it is subject to neither promulgation nor reversal. Blessed Lord, the perfection of wisdom displays the essential nature of all phenomena because of the emptiness of an essential nature of nonentities.
“Blessed Lord, how can bodhisattvas or those in the vehicle of the bodhisattvas, śrāvakas or those in the vehicle of the śrāvakas, pratyekabuddhas or those in the vehicle of the pratyekabuddhas dwell in the perfection of wisdom?”
“Śāradvatīputra,” replied the Blessed One, “they should dwell in the perfection of wisdom, just as they dwell with the Teacher. They should pay homage to the perfection of wisdom, just as they pay homage to the Teacher. If you ask why, it is because the perfection of wisdom is itself the Teacher. The Teacher is not one thing, and the perfection of wisdom another. The Teacher himself is the perfection of wisdom and the perfection of wisdom itself is the Teacher.
“This is why the tathāgatas, arhats, perfectly complete buddhas emerge,811 the bodhisattva great beings emerge, the pratyekabuddhas emerge, the arhats emerge, non-returners emerge, once-returners emerge, and those who have entered the stream emerge from the perfection of wisdom; and why the path of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; 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; and the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, arhatship, individual enlightenment, the knowledge of the aspects of the path, and all-aspect omniscience emerge.”
Thereupon, Śakra, mighty lord of the gods, thought, “From what has this question of the venerable monk Śāradvatīputra arisen? What is the reason?”
Venerable Śāradvatīputra then said to Śakra, mighty lord of the gods, “Kauśika, my question has arisen because bodhisattva great beings, assisted by the perfection of wisdom, with skillful means, having gathered together into one all those roots of virtue of those lord buddhas, from the time the lord buddhas of the past, future, and present first set their mind on enlightenment, up to for as long as their Dharma remains, along with their communities of śrāvakas, and of the pratyekabuddhas, and of all those beings, have dedicated them to unsurpassed, perfect, complete enlightenment.
“Kauśika, this perfection of wisdom of bodhisattva great beings outshines the perfection of generosity, and outshines the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration. To illustrate, Kauśika, it is just as those who are born blind, whether they number a hundred, a thousand, or a hundred thousand, cannot set out on the road without a guide. How could they ever travel to a city? In the same way, Kauśika, those five other perfections are like those who are born blind. If there is no perfection of wisdom, they will have no guide, so if they cannot even generate the path of enlightenment, how could they ever set out for the city of all-aspect omniscience? Kauśika, when the five perfections have been assisted by the perfection of wisdom, then they have eyes. When those five perfections are assisted by the perfection of wisdom they get the name perfection.”
Then Śakra, mighty lord of the gods, said to the venerable Śāradvatīputra, “Venerable monk Śāradvatīputra, you say, ‘When those five perfections are assisted by the perfection of wisdom they get the name perfection.’ Venerable monk Śāradvatīputra, in addition to that, the five perfections, when they are assisted by the perfection of generosity, also get the name perfection. The five perfections, when they are assisted by the perfection of ethical discipline, also get the name perfection. The five perfections, when they are assisted by the perfection of tolerance, also get the name perfection. The five perfections, when they are assisted by the perfection of perseverance, also get the name perfection. The five perfections, when they are assisted by the perfection of meditative concentration, also get the name perfection.”
“Kauśika,” he replied, “that is not so. That is not so. The five perfections do not get the name perfection because they are assisted by perfection of generosity. The five perfections do not get the name perfection because they are assisted by perfection of ethical discipline. The five perfections do not get the name perfection because they are assisted by perfection of tolerance. The five perfections do not get the name perfection because they are assisted by perfection of perseverance. The five perfections do not get the name perfection because they are assisted by perfection of meditative concentration. But the five perfections assisted by the perfection of wisdom do get the name perfection.
“Kauśika, bodhisattva great beings who dwell in the perfection of wisdom fully perfect the perfection of generosity, and fully perfect the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. So it is, Kauśika, that the perfection of wisdom is said to be supreme, and is said to be the foremost, the best, excellent, perfect, the greatest, unsurpassed, and unexcelled.”
Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, how should that perfection of wisdom be clearly achieved?”812
The Blessed One replied, “Śāradvatīputra, the perfection of wisdom should be clearly achieved in order that physical forms are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings are not clearly achieved. The perfection of wisdom should be clearly achieved in order that perceptions are not clearly achieved. The perfection of wisdom should be clearly achieved in order that formative predispositions are not clearly achieved. The perfection of wisdom should be clearly achieved in order that consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the eyes are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the ears are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the nose is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the tongue is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the body is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the mental faculty is not clearly achieved. The perfection of wisdom should be clearly achieved in order that sights are not clearly achieved. The perfection of wisdom should be clearly achieved in order that sounds are not clearly achieved. The perfection of wisdom should be clearly achieved in order that odors are not clearly achieved. The perfection of wisdom should be clearly achieved in order that tastes are not clearly achieved. The perfection of wisdom should be clearly achieved in order that tangibles are not clearly achieved. The perfection of wisdom should be clearly achieved in order that mental phenomena are not clearly achieved. The perfection of wisdom should be clearly achieved in order that visual consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that auditory consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that olfactory consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that gustatory consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that tactile consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that mental consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that visually compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that aurally compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that nasally compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that lingually compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that corporeally compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that mentally compounded sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by visually compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by aurally compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by nasally compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by lingually compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by corporeally compounded sensory contact are not clearly achieved. The perfection of wisdom should be clearly achieved in order that feelings conditioned by mentally compounded sensory contact are not clearly achieved.
“The perfection of wisdom should be clearly achieved in order that the earth element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the water element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the fire element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the wind element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the space element is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the consciousness element is not clearly achieved.
“The perfection of wisdom should be clearly achieved in order that ignorance is not clearly achieved. The perfection of wisdom should be clearly achieved in order that formative predispositions are not clearly achieved. The perfection of wisdom should be clearly achieved in order that consciousness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that name and form are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the six sense fields are not clearly achieved. The perfection of wisdom should be clearly achieved in order that sensory contact is not clearly achieved. The perfection of wisdom should be clearly achieved in order that sensation is not clearly achieved. The perfection of wisdom should be clearly achieved in order that craving is not clearly achieved. The perfection of wisdom should be clearly achieved in order that grasping is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the rebirth process is not clearly achieved. The perfection of wisdom should be clearly achieved in order that birth is not clearly achieved. The perfection of wisdom should be clearly achieved in order that aging and death are not clearly achieved.
“The perfection of wisdom should be clearly achieved in order that the perfection of generosity is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of ethical discipline is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of tolerance is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of perseverance is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of meditative concentration is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the perfection of wisdom is not clearly achieved.
“The perfection of wisdom should be clearly achieved in order that the emptiness of internal phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of external phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of external and internal phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of emptiness is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of great extent is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of ultimate reality is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of conditioned phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of unconditioned phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of the unlimited is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of that which has neither beginning nor end is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of nonexclusion is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of inherent nature is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of all phenomena is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of intrinsic defining characteristics is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of that which cannot be apprehended is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of nonentities is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of essential nature is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness of an essential nature of nonentities is not clearly achieved.
“The perfection of wisdom should be clearly achieved in order that the applications of mindfulness are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the correct exertions are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the supports for miraculous ability are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the faculties are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the powers are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the branches of enlightenment are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the path is not clearly achieved.
“The perfection of wisdom should be clearly achieved in order that the truths of the noble ones are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the meditative concentrations are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the immeasurable attitudes are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the formless absorptions are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the liberations are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the serial steps of meditative absorption are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the emptiness, signlessness, and wishlessness gateways to liberation are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the extrasensory powers are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the meditative stabilities are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the dhāraṇī gateways are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the powers of the tathāgatas are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the fearlessnesses are not clearly achieved. The perfection of wisdom should be clearly achieved in order that the kinds of exact knowledge are not clearly achieved. The perfection of wisdom should be clearly achieved in order that great compassion is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the distinct qualities of the buddhas are not clearly achieved.
“The perfection of wisdom should be clearly achieved in order that knowledge of all the dharmas is not clearly achieved. The perfection of wisdom should be clearly achieved in order that the knowledge of the aspects of the path is not clearly achieved. The perfection of wisdom should be clearly achieved in order that all-aspect omniscience is not clearly achieved.
“In this way, the perfection of wisdom is clearly achieved in order that all phenomena are not clearly achieved.”
Śāriputra then asked, “Blessed Lord, how should the perfection of wisdom be clearly achieved in order that physical forms are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that perceptions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that formative predispositions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the eyes are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the ears are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the nose is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the tongue is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the body is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the mental faculty is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that sights are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that sounds are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that odors are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that tastes are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that tangibles are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that mental phenomena are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that visual consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that auditory consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that olfactory consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that gustatory consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that tactile consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that mental consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that visually compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that aurally compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that nasally compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that lingually compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that corporeally compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that mentally compounded sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by visually compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by aurally compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by nasally compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by lingually compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by corporeally compounded sensory contact are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that feelings conditioned by mentally compounded sensory contact are not clearly achieved?
“How should the perfection of wisdom be clearly achieved in order that the earth element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the water element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the fire element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the wind element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the space element is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the consciousness element is not clearly achieved?
“How should the perfection of wisdom be clearly achieved in order that ignorance is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that formative predispositions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that consciousness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that name and form are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the six sense fields are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that sensory contact is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that sensation is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that craving is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that grasping is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the rebirth process is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that birth is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that aging and death are not clearly achieved?
“How should the perfection of wisdom be clearly achieved in order that the perfection of generosity is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the perfection of ethical discipline is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the perfection of tolerance is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the perfection of perseverance is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the perfection of meditative concentration is not clearly achieved?
“How should the perfection of wisdom be clearly achieved in order that the emptiness of internal phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of external phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of external and internal phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of emptiness is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of great extent is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of ultimate reality is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of conditioned phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of unconditioned phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of the unlimited is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of that which has neither beginning nor end is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of nonexclusion is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of inherent nature is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of all phenomena is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of intrinsic defining characteristics is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of that which cannot be apprehended is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of nonentities is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of essential nature is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness of an essential nature of nonentities is not clearly achieved.
“How should the perfection of wisdom be clearly achieved in order that the applications of mindfulness are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the correct exertions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the supports for miraculous ability are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the faculties are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the powers are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the branches of enlightenment are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the path is not clearly achieved?
“How should the perfection of wisdom be clearly achieved in order that the truths of the noble ones are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the meditative concentrations are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the immeasurable attitudes are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the formless absorptions are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the liberations are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the serial steps of meditative absorption are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the emptiness, signlessness, and wishlessness gateways to liberation are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the extrasensory powers are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the meditative stabilities are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the dhāraṇī gateways are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the ten powers of the tathāgatas are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the four fearlessnesses are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the four kinds of exact knowledge are not clearly achieved? How should the perfection of wisdom be clearly achieved in order that great compassion is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the eighteen distinct qualities of the buddhas are not clearly achieved?
“How should the perfection of wisdom be clearly achieved in order that the fruit of having entered the stream is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the fruit of once-returner is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the fruit of non-returner is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that arhatship is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that individual enlightenment is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that the knowledge of the aspects of the path is not clearly achieved? How should the perfection of wisdom be clearly achieved in order that all-aspect omniscience is not clearly achieved?”
The Blessed One replied, “The perfection of wisdom should be clearly achieved as the nonconditioning of physical forms. The perfection of wisdom should be clearly achieved as the nonarising of physical forms. The perfection of wisdom should be clearly achieved as the nonceasing of physical forms. The perfection of wisdom should be clearly achieved as the nonapprehension of physical forms. The perfection of wisdom should be clearly achieved as the nonperishing of physical forms.
“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings. The perfection of wisdom should be clearly achieved as the nonarising of feelings. The perfection of wisdom should be clearly achieved as the nonceasing of feelings. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings. The perfection of wisdom should be clearly achieved as the nonperishing of feelings.
“The perfection of wisdom should be clearly achieved as the nonconditioning of perceptions. The perfection of wisdom should be clearly achieved as the nonarising of perceptions. The perfection of wisdom should be clearly achieved as the nonceasing of perceptions. The perfection of wisdom should be clearly achieved as the nonapprehension of perceptions. The perfection of wisdom should be clearly achieved as the nonperishing of perceptions.
“The perfection of wisdom should be clearly achieved as the nonconditioning of formative predispositions. The perfection of wisdom should be clearly achieved as the nonarising of formative predispositions. The perfection of wisdom should be clearly achieved as the nonceasing of formative predispositions. The perfection of wisdom should be clearly achieved as the nonapprehension of formative predispositions. The perfection of wisdom should be clearly achieved as the nonperishing of formative predispositions.
“The perfection of wisdom should be clearly achieved as the nonconditioning of consciousness. The perfection of wisdom should be clearly achieved as the nonarising of consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of consciousness.
“The perfection of wisdom should be clearly achieved as the nonconditioning of the eyes. The perfection of wisdom should be clearly achieved as the nonarising of the eyes. The perfection of wisdom should be clearly achieved as the nonceasing of the eyes. The perfection of wisdom should be clearly achieved as the nonapprehension of the eyes. The perfection of wisdom should be clearly achieved as the nonperishing of the eyes.
“The perfection of wisdom should be clearly achieved as the nonconditioning of the ears. The perfection of wisdom should be clearly achieved as the nonarising of the ears. The perfection of wisdom should be clearly achieved as the nonceasing of the ears. The perfection of wisdom should be clearly achieved as the nonapprehension of the ears. The perfection of wisdom should be clearly achieved as the nonperishing of the ears.
“The perfection of wisdom should be clearly achieved as the nonconditioning of the nose. The perfection of wisdom should be clearly achieved as the nonarising of the nose. The perfection of wisdom should be clearly achieved as the nonceasing of the nose. The perfection of wisdom should be clearly achieved as the nonapprehension of the nose. The perfection of wisdom should be clearly achieved as the nonperishing of the nose.
“The perfection of wisdom should be clearly achieved as the nonconditioning of the tongue. The perfection of wisdom should be clearly achieved as the nonarising of the tongue. The perfection of wisdom should be clearly achieved as the nonceasing of the tongue. The perfection of wisdom should be clearly achieved as the nonapprehension of the tongue. The perfection of wisdom should be clearly achieved as the nonperishing of the tongue.
“The perfection of wisdom should be clearly achieved as the nonconditioning of the body. The perfection of wisdom should be clearly achieved as the nonarising of the body. The perfection of wisdom should be clearly achieved as the nonceasing of the body. The perfection of wisdom should be clearly achieved as the nonapprehension of the body. The perfection of wisdom should be clearly achieved as the nonperishing of the body.
“The perfection of wisdom should be clearly achieved as the nonconditioning of the mental faculty. The perfection of wisdom should be clearly achieved as the nonarising of the mental faculty. The perfection of wisdom should be clearly achieved as the nonceasing of the mental faculty. The perfection of wisdom should be clearly achieved as the nonapprehension of the mental faculty. The perfection of wisdom should be clearly achieved as the nonperishing of the mental faculty.
“The perfection of wisdom should be clearly achieved as the nonconditioning of sights. The perfection of wisdom should be clearly achieved as the nonarising of sights. The perfection of wisdom should be clearly achieved as the nonceasing of sights. The perfection of wisdom should be clearly achieved as the nonapprehension of sights. The perfection of wisdom should be clearly achieved as the nonperishing of sights.
“The perfection of wisdom should be clearly achieved as the nonconditioning of sounds. The perfection of wisdom should be clearly achieved as the nonarising of sounds. The perfection of wisdom should be clearly achieved as the nonceasing of sounds. The perfection of wisdom should be clearly achieved as the nonapprehension of sounds. The perfection of wisdom should be clearly achieved as the nonperishing of sounds.
“The perfection of wisdom should be clearly achieved as the nonconditioning of odors. The perfection of wisdom should be clearly achieved as the nonarising of odors. The perfection of wisdom should be clearly achieved as the nonceasing of odors. The perfection of wisdom should be clearly achieved as the nonapprehension of odors. The perfection of wisdom should be clearly achieved as the nonperishing of odors.
“The perfection of wisdom should be clearly achieved as the nonconditioning of tastes. The perfection of wisdom should be clearly achieved as the nonarising of tastes. The perfection of wisdom should be clearly achieved as the nonceasing of tastes. The perfection of wisdom should be clearly achieved as the nonapprehension of tastes. The perfection of wisdom should be clearly achieved as the nonperishing of tastes.
“The perfection of wisdom should be clearly achieved as the nonconditioning of tangibles. The perfection of wisdom should be clearly achieved as the nonarising of tangibles. The perfection of wisdom should be clearly achieved as the nonceasing of tangibles. The perfection of wisdom should be clearly achieved as the nonapprehension of tangibles. The perfection of wisdom should be clearly achieved as the nonperishing of tangibles.
“The perfection of wisdom should be clearly achieved as the nonconditioning of mental phenomena. The perfection of wisdom should be clearly achieved as the nonarising of mental phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of mental phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of mental phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of mental phenomena.
“The perfection of wisdom should be clearly achieved as the nonconditioning of visual consciousness. The perfection of wisdom should be clearly achieved as the nonarising of visual consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of visual consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of visual consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of visual consciousness.
“The perfection of wisdom should be clearly achieved as the nonconditioning of auditory consciousness. The perfection of wisdom should be clearly achieved as the nonarising of auditory consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of auditory consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of auditory consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of auditory consciousness.
“The perfection of wisdom should be clearly achieved as the nonconditioning of olfactory consciousness. The perfection of wisdom should be clearly achieved as the nonarising of olfactory consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of olfactory consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of olfactory consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of olfactory consciousness.
“The perfection of wisdom should be clearly achieved as the nonconditioning of gustatory consciousness. The perfection of wisdom should be clearly achieved as the nonarising of gustatory consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of gustatory consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of gustatory consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of gustatory consciousness.
“The perfection of wisdom should be clearly achieved as the nonconditioning of tactile consciousness. The perfection of wisdom should be clearly achieved as the nonarising of tactile consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of tactile consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of tactile consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of tactile consciousness.
“The perfection of wisdom should be clearly achieved as the nonconditioning of mental consciousness. The perfection of wisdom should be clearly achieved as the nonarising of mental consciousness. The perfection of wisdom should be clearly achieved as the nonceasing of mental consciousness. The perfection of wisdom should be clearly achieved as the nonapprehension of mental consciousness. The perfection of wisdom should be clearly achieved as the nonperishing of mental consciousness.
“The perfection of wisdom should be clearly achieved as the nonconditioning of visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of visually compounded sensory contact.
“The perfection of wisdom should be clearly achieved as the nonconditioning of aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of aurally compounded sensory contact.
“The perfection of wisdom should be clearly achieved as the nonconditioning of nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of nasally compounded sensory contact.
“The perfection of wisdom should be clearly achieved as the nonconditioning of lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of lingually compounded sensory contact.
“The perfection of wisdom should be clearly achieved as the nonconditioning of corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of corporeally compounded sensory contact.
“The perfection of wisdom should be clearly achieved as the nonconditioning of mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of mentally compounded sensory contact.
“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by visually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by visually compounded sensory contact.