The Perfection of Wisdom in One Hundred Thousand Lines

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by aurally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by aurally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by nasally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by nasally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by lingually compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by lingually compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by corporeally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by corporeally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of feelings conditioned by mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of feelings conditioned by mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of feelings conditioned by mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of feelings conditioned by mentally compounded sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of feelings conditioned by mentally compounded sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the earth element. The perfection of wisdom should be clearly achieved as the nonarising of the earth element. The perfection of wisdom should be clearly achieved as the nonceasing of the earth element. The perfection of wisdom should be clearly achieved as the nonapprehension of the earth element. The perfection of wisdom should be clearly achieved as the nonperishing of the earth element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the water element. The perfection of wisdom should be clearly achieved as the nonarising of the water element. The perfection of wisdom should be clearly achieved as the nonceasing of the water element. The perfection of wisdom should be clearly achieved as the nonapprehension of the water element. The perfection of wisdom should be clearly achieved as the nonperishing of the water element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fire element. The perfection of wisdom should be clearly achieved as the nonarising of the fire element. The perfection of wisdom should be clearly achieved as the nonceasing of the fire element. The perfection of wisdom should be clearly achieved as the nonapprehension of the fire element. The perfection of wisdom should be clearly achieved as the nonperishing of the fire element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the wind element. The perfection of wisdom should be clearly achieved as the nonarising of the wind element. The perfection of wisdom should be clearly achieved as the nonceasing of the wind element. The perfection of wisdom should be clearly achieved as the nonapprehension of the wind element. The perfection of wisdom should be clearly achieved as the nonperishing of the wind element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the space element. The perfection of wisdom should be clearly achieved as the nonarising of the space element. The perfection of wisdom should be clearly achieved as the nonceasing of the space element. The perfection of wisdom should be clearly achieved as the nonapprehension of the space element. The perfection of wisdom should be clearly achieved as the nonperishing of the space element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the consciousness element. The perfection of wisdom should be clearly achieved as the nonarising of the consciousness element. The perfection of wisdom should be clearly achieved as the nonceasing of the consciousness element. The perfection of wisdom should be clearly achieved as the nonapprehension of the consciousness element. The perfection of wisdom should be clearly achieved as the nonperishing of the consciousness element.

“The perfection of wisdom should be clearly achieved as the nonconditioning of ignorance. The perfection of wisdom should be clearly achieved as the nonarising of ignorance. The perfection of wisdom should be clearly achieved as the nonceasing of ignorance. The perfection of wisdom should be clearly achieved as the nonapprehension of ignorance. The perfection of wisdom should be clearly achieved as the nonperishing of ignorance.

“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 name and form. The perfection of wisdom should be clearly achieved as the nonarising of name and form. The perfection of wisdom should be clearly achieved as the nonceasing of name and form. The perfection of wisdom should be clearly achieved as the nonapprehension of name and form. The perfection of wisdom should be clearly achieved as the nonperishing of name and form.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the six sense fields. The perfection of wisdom should be clearly achieved as the nonarising of the six sense fields. The perfection of wisdom should be clearly achieved as the nonceasing of the six sense fields. The perfection of wisdom should be clearly achieved as the nonapprehension of the six sense fields. The perfection of wisdom should be clearly achieved as the nonperishing of the six sense fields.

“The perfection of wisdom should be clearly achieved as the nonconditioning of sensory contact. The perfection of wisdom should be clearly achieved as the nonarising of sensory contact. The perfection of wisdom should be clearly achieved as the nonceasing of sensory contact. The perfection of wisdom should be clearly achieved as the nonapprehension of sensory contact. The perfection of wisdom should be clearly achieved as the nonperishing of sensory contact.

“The perfection of wisdom should be clearly achieved as the nonconditioning of sensation. The perfection of wisdom should be clearly achieved as the nonarising of sensation. The perfection of wisdom should be clearly achieved as the nonceasing of sensation. The perfection of wisdom should be clearly achieved as the nonapprehension of sensation. The perfection of wisdom should be clearly achieved as the nonperishing of sensation.

“The perfection of wisdom should be clearly achieved as the nonconditioning of craving. The perfection of wisdom should be clearly achieved as the nonarising of craving. The perfection of wisdom should be clearly achieved as the nonceasing of craving. The perfection of wisdom should be clearly achieved as the nonapprehension of craving. The perfection of wisdom should be clearly achieved as the nonperishing of craving.

“The perfection of wisdom should be clearly achieved as the nonconditioning of grasping. The perfection of wisdom should be clearly achieved as the nonarising of grasping. The perfection of wisdom should be clearly achieved as the nonceasing of grasping. The perfection of wisdom should be clearly achieved as the nonapprehension of grasping. The perfection of wisdom should be clearly achieved as the nonperishing of grasping.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the rebirth process. The perfection of wisdom should be clearly achieved as the nonarising of the rebirth process. The perfection of wisdom should be clearly achieved as the nonceasing of the rebirth process. The perfection of wisdom should be clearly achieved as the nonapprehension of the rebirth process. The perfection of wisdom should be clearly achieved as the nonperishing of the rebirth process.

“The perfection of wisdom should be clearly achieved as the nonconditioning of birth. The perfection of wisdom should be clearly achieved as the nonarising of birth. The perfection of wisdom should be clearly achieved as the nonceasing of birth. The perfection of wisdom should be clearly achieved as the nonapprehension of birth. The perfection of wisdom should be clearly achieved as the nonperishing of birth.

“The perfection of wisdom should be clearly achieved as the nonconditioning of aging and death. The perfection of wisdom should be clearly achieved as the nonarising of aging and death. The perfection of wisdom should be clearly achieved as the nonceasing of aging and death. The perfection of wisdom should be clearly achieved as the nonapprehension of aging and death. The perfection of wisdom should be clearly achieved as the nonperishing of aging and death.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of generosity. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of generosity. The perfection of wisdom should be clearly achieved as the nonceasing of the perfection of generosity. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of generosity. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of generosity.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of ethical discipline. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of ethical discipline. The perfection of wisdom should be clearly achieved as the nonceasing of the perfection of ethical discipline. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of ethical discipline. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of ethical discipline.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of tolerance. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of tolerance. The perfection of wisdom should be clearly achieved as the nonceasing of the perfection of tolerance. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of tolerance. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of tolerance.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of perseverance. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of perseverance. The perfection of wisdom should be clearly achieved as the nonceasing of the perfection of perseverance. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of perseverance. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of perseverance.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the perfection of meditative concentration. The perfection of wisdom should be clearly achieved as the nonarising of the perfection of meditative concentration. The perfection of wisdom should be clearly achieved as the nonceasing of the perfection of meditative concentration. The perfection of wisdom should be clearly achieved as the nonapprehension of the perfection of meditative concentration. The perfection of wisdom should be clearly achieved as the nonperishing of the perfection of meditative concentration.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of internal phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of internal phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of internal phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of internal phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of internal phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of external phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of external phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of external phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of external phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of external phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of external and internal phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of external and internal phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of external and internal phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of external and internal phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of external and internal phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of emptiness. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of emptiness. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of emptiness. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of emptiness. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of emptiness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of great extent. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of great extent. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of great extent. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of great extent. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of great extent.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of ultimate reality. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of ultimate reality. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of ultimate reality. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of ultimate reality. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of ultimate reality.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of conditioned phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of conditioned phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of conditioned phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of conditioned phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of conditioned phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of unconditioned phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of unconditioned phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of unconditioned phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of unconditioned phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of unconditioned phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of the unlimited. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of the unlimited. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of the unlimited. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of the unlimited. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of the unlimited.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of that which has neither beginning nor end. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of that which has neither beginning nor end. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of that which has neither beginning nor end. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of that which has neither beginning nor end. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of that which has neither beginning nor end.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of nonexclusion. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of nonexclusion. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of nonexclusion. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of nonexclusion. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of nonexclusion.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of inherent nature. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of inherent nature. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of inherent nature. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of inherent nature. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of inherent nature.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of all phenomena. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of all phenomena. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of all phenomena. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of all phenomena. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of all phenomena.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of intrinsic defining characteristics. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of intrinsic defining characteristics. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of intrinsic defining characteristics. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of intrinsic defining characteristics. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of intrinsic defining characteristics.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of that which cannot be apprehended. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of that which cannot be apprehended. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of that which cannot be apprehended. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of that which cannot be apprehended. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of that which cannot be apprehended.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of nonentities. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of nonentities. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of nonentities. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of nonentities. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of nonentities.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of essential nature. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of essential nature. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of essential nature. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of essential nature. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of essential nature.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness of an essential nature of nonentities. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness of an essential nature of nonentities. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness of an essential nature of nonentities. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness of an essential nature of nonentities. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness of an essential nature of nonentities.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the applications of mindfulness. The perfection of wisdom should be clearly achieved as the nonarising of the applications of mindfulness. The perfection of wisdom should be clearly achieved as the nonceasing of the applications of mindfulness. The perfection of wisdom should be clearly achieved as the nonapprehension of the applications of mindfulness. The perfection of wisdom should be clearly achieved as the nonperishing of the applications of mindfulness.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the correct exertions. The perfection of wisdom should be clearly achieved as the nonarising of the correct exertions. The perfection of wisdom should be clearly achieved as the nonceasing of the correct exertions. The perfection of wisdom should be clearly achieved as the nonapprehension of the correct exertions. The perfection of wisdom should be clearly achieved as the nonperishing of the correct exertions.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the supports for miraculous ability. The perfection of wisdom should be clearly achieved as the nonarising of the supports for miraculous ability. The perfection of wisdom should be clearly achieved as the nonceasing of the supports for miraculous ability. The perfection of wisdom should be clearly achieved as the nonapprehension of the supports for miraculous ability. The perfection of wisdom should be clearly achieved as the nonperishing of the supports for miraculous ability.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the faculties. The perfection of wisdom should be clearly achieved as the nonarising of the faculties. The perfection of wisdom should be clearly achieved as the nonceasing of the faculties. The perfection of wisdom should be clearly achieved as the nonapprehension of the faculties. The perfection of wisdom should be clearly achieved as the nonperishing of the faculties.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the powers. The perfection of wisdom should be clearly achieved as the nonarising of the powers. The perfection of wisdom should be clearly achieved as the nonceasing of the powers. The perfection of wisdom should be clearly achieved as the nonapprehension of the powers. The perfection of wisdom should be clearly achieved as the nonperishing of the powers.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the branches of enlightenment. The perfection of wisdom should be clearly achieved as the nonarising of the branches of enlightenment. The perfection of wisdom should be clearly achieved as the nonceasing of the branches of enlightenment. The perfection of wisdom should be clearly achieved as the nonapprehension of the branches of enlightenment. The perfection of wisdom should be clearly achieved as the nonperishing of the branches of enlightenment.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the noble eightfold path. The perfection of wisdom should be clearly achieved as the nonarising of the noble eightfold path. The perfection of wisdom should be clearly achieved as the nonceasing of the noble eightfold path. The perfection of wisdom should be clearly achieved as the nonapprehension of the noble eightfold path. The perfection of wisdom should be clearly achieved as the nonperishing of the noble eightfold path.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the truths of the noble ones. The perfection of wisdom should be clearly achieved as the nonarising of the truths of the noble ones. The perfection of wisdom should be clearly achieved as the nonceasing of the truths of the noble ones. The perfection of wisdom should be clearly achieved as the nonapprehension of the truths of the noble ones. The perfection of wisdom should be clearly achieved as the nonperishing of the truths of the noble ones.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the meditative concentrations. The perfection of wisdom should be clearly achieved as the nonarising of the meditative concentrations. The perfection of wisdom should be clearly achieved as the nonceasing of the meditative concentrations. The perfection of wisdom should be clearly achieved as the nonapprehension of the meditative concentrations. The perfection of wisdom should be clearly achieved as the nonperishing of the meditative concentrations.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the immeasurable attitudes. The perfection of wisdom should be clearly achieved as the nonarising of the immeasurable attitudes. The perfection of wisdom should be clearly achieved as the nonceasing of the immeasurable attitudes. The perfection of wisdom should be clearly achieved as the nonapprehension of the immeasurable attitudes. The perfection of wisdom should be clearly achieved as the nonperishing of the immeasurable attitudes.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the formless absorptions. The perfection of wisdom should be clearly achieved as the nonarising of the formless absorptions. The perfection of wisdom should be clearly achieved as the nonceasing of the formless absorptions. The perfection of wisdom should be clearly achieved as the nonapprehension of the formless absorptions. The perfection of wisdom should be clearly achieved as the nonperishing of the formless absorptions.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the liberations. The perfection of wisdom should be clearly achieved as the nonarising of the liberations. The perfection of wisdom should be clearly achieved as the nonceasing of the liberations. The perfection of wisdom should be clearly achieved as the nonapprehension of the liberations. The perfection of wisdom should be clearly achieved as the nonperishing of the liberations.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the serial steps of meditative absorption. The perfection of wisdom should be clearly achieved as the nonarising of the serial steps of meditative absorption. The perfection of wisdom should be clearly achieved as the nonceasing of the serial steps of meditative absorption. The perfection of wisdom should be clearly achieved as the nonapprehension of the serial steps of meditative absorption. The perfection of wisdom should be clearly achieved as the nonperishing of the serial steps of meditative absorption.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the emptiness, signlessness, and wishlessness gateways to liberation. The perfection of wisdom should be clearly achieved as the nonarising of the emptiness, signlessness, and wishlessness gateways to liberation. The perfection of wisdom should be clearly achieved as the nonceasing of the emptiness, signlessness, and wishlessness gateways to liberation. The perfection of wisdom should be clearly achieved as the nonapprehension of the emptiness, signlessness, and wishlessness gateways to liberation. The perfection of wisdom should be clearly achieved as the nonperishing of the emptiness, signlessness, and wishlessness gateways to liberation.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the extrasensory powers. The perfection of wisdom should be clearly achieved as the nonarising of the extrasensory powers. The perfection of wisdom should be clearly achieved as the nonceasing of the extrasensory powers. The perfection of wisdom should be clearly achieved as the nonapprehension of the extrasensory powers. The perfection of wisdom should be clearly achieved as the nonperishing of the extrasensory powers.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the meditative stabilities. The perfection of wisdom should be clearly achieved as the nonarising of the meditative stabilities. The perfection of wisdom should be clearly achieved as the nonceasing of the meditative stabilities. The perfection of wisdom should be clearly achieved as the nonapprehension of the meditative stabilities. The perfection of wisdom should be clearly achieved as the nonperishing of the meditative stabilities.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the dhāraṇī gateways. The perfection of wisdom should be clearly achieved as the nonarising of the dhāraṇī gateways. The perfection of wisdom should be clearly achieved as the nonceasing of the dhāraṇī gateways. The perfection of wisdom should be clearly achieved as the nonapprehension of the dhāraṇī gateways. The perfection of wisdom should be clearly achieved as the nonperishing of the dhāraṇī gateways.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the powers of the tathāgatas. The perfection of wisdom should be clearly achieved as the nonarising of the powers of the tathāgatas. The perfection of wisdom should be clearly achieved as the nonceasing of the powers of the tathāgatas. The perfection of wisdom should be clearly achieved as the nonapprehension of the powers of the tathāgatas. The perfection of wisdom should be clearly achieved as the nonperishing of the powers of the tathāgatas.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fearlessnesses. The perfection of wisdom should be clearly achieved as the nonarising of the fearlessnesses. The perfection of wisdom should be clearly achieved as the nonceasing of the fearlessnesses. The perfection of wisdom should be clearly achieved as the nonapprehension of the fearlessnesses. The perfection of wisdom should be clearly achieved as the nonperishing of the fearlessnesses.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the kinds of exact knowledge. The perfection of wisdom should be clearly achieved as the nonarising of the kinds of exact knowledge. The perfection of wisdom should be clearly achieved as the nonceasing of the kinds of exact knowledge. The perfection of wisdom should be clearly achieved as the nonapprehension of the kinds of exact knowledge. The perfection of wisdom should be clearly achieved as the nonperishing of the kinds of exact knowledge.

“The perfection of wisdom should be clearly achieved as the nonconditioning of great compassion. The perfection of wisdom should be clearly achieved as the nonarising of great compassion. The perfection of wisdom should be clearly achieved as the nonceasing of great compassion. The perfection of wisdom should be clearly achieved as the nonapprehension of great compassion. The perfection of wisdom should be clearly achieved as the nonperishing of great compassion.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the distinct qualities of the buddhas. The perfection of wisdom should be clearly achieved as the nonarising of the distinct qualities of the buddhas. The perfection of wisdom should be clearly achieved as the nonceasing of the distinct qualities of the buddhas. The perfection of wisdom should be clearly achieved as the nonapprehension of the distinct qualities of the buddhas. The perfection of wisdom should be clearly achieved as the nonperishing of the distinct qualities of the buddhas.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fruit of having entered the stream. The perfection of wisdom should be clearly achieved as the nonarising of the fruit of having entered the stream. The perfection of wisdom should be clearly achieved as the nonceasing of the fruit of having entered the stream. The perfection of wisdom should be clearly achieved as the nonapprehension of the fruit of having entered the stream. The perfection of wisdom should be clearly achieved as the nonperishing of the fruit of having entered the stream.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fruit of once-returner. The perfection of wisdom should be clearly achieved as the nonarising of the fruit of once-returner. The perfection of wisdom should be clearly achieved as the nonceasing of the fruit of once-returner. The perfection of wisdom should be clearly achieved as the nonapprehension of the fruit of once-returner. The perfection of wisdom should be clearly achieved as the nonperishing of the fruit of once-returner.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the fruit of non-returner. The perfection of wisdom should be clearly achieved as the nonarising of the fruit of non-returner. The perfection of wisdom should be clearly achieved as the nonceasing of the fruit of non-returner. The perfection of wisdom should be clearly achieved as the nonapprehension of the fruit of non-returner. The perfection of wisdom should be clearly achieved as the nonperishing of the fruit of non-returner.

“The perfection of wisdom should be clearly achieved as the nonconditioning of arhatship. The perfection of wisdom should be clearly achieved as the nonarising of arhatship. The perfection of wisdom should be clearly achieved as the nonceasing of arhatship. The perfection of wisdom should be clearly achieved as the nonapprehension of arhatship. The perfection of wisdom should be clearly achieved as the nonperishing of arhatship.

“The perfection of wisdom should be clearly achieved as the nonconditioning of individual enlightenment. The perfection of wisdom should be clearly achieved as the nonarising of individual enlightenment. The perfection of wisdom should be clearly achieved as the nonceasing of individual enlightenment. The perfection of wisdom should be clearly achieved as the nonapprehension of individual enlightenment. The perfection of wisdom should be clearly achieved as the nonperishing of individual enlightenment.

“The perfection of wisdom should be clearly achieved as the nonconditioning of the knowledge of the aspects of the path. The perfection of wisdom should be clearly achieved as the nonarising of the knowledge of the aspects of the path. The perfection of wisdom should be clearly achieved as the nonceasing of the knowledge of the aspects of the path. The perfection of wisdom should be clearly achieved as the nonapprehension of the knowledge of the aspects of the path. The perfection of wisdom should be clearly achieved as the nonperishing of the knowledge of the aspects of the path.

“The perfection of wisdom should be clearly achieved as the nonconditioning of all-aspect omniscience. The perfection of wisdom should be clearly achieved as the nonarising of all-aspect omniscience. The perfection of wisdom should be clearly achieved as the nonceasing of all-aspect omniscience. The perfection of wisdom should be clearly achieved as the nonapprehension of all-aspect omniscience. The perfection of wisdom should be clearly achieved as the nonperishing of all-aspect omniscience.”

“Blessed Lord, what phenomenon does the perfection of wisdom that has been clearly achieved in that manner cause to be attained?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom that has been clearly achieved in that manner causes no phenomenon at all to be attained, and when is does not cause any phenomenon at all to be attained, at that time it comes to be styled the perfection of wisdom.”

“Blessed Lord, what are all those phenomena that it does not cause to be attained?” asked Śāradvatīputra.

The Blessed One replied, “It does not cause nonvirtuous phenomena to be attained and does not cause virtuous phenomena to be attained; it does not cause mundane phenomena to be attained and does not cause supramundane phenomena to be attained; it does not cause contaminated phenomena to be attained and does not cause uncontaminated phenomena to be attained; it does not cause phenomena that are basic transgressions to be attained and does not cause phenomena that are not basic transgressions to be attained; and it does not cause conditioned phenomena to be attained and does not cause unconditioned phenomena to be attained. If you ask why, it is because the perfection of wisdom has not been established for the sake of any phenomenon at all by way of apprehending it. For this reason, it does not cause any phenomenon at all to be attained.”

Then Śakra, mighty lord of the gods, asked the Blessed One, “Blessed Lord, does this perfection of wisdom not even cause all-aspect omniscience to be attained?”

“Kauśika,” replied the Blessed One, “you have asked, ‘Does this perfection of wisdom not even cause all-aspect omniscience to be attained?’ Kauśika, it is so, it is so! This perfection of wisdom does not cause even all-aspect omniscience to be attained and does not apprehend it.”

“Blessed Lord, in what way does the perfection of wisdom not cause even all-aspect omniscience to be attained and does not apprehend it?” asked Śakra.

“Kauśika,” replied the Blessed One, “just like a name, just like a mental image, and just like a conditioning, the perfection of wisdom does not cause it to be attained.”

“Blessed Lord, how then does it cause attainment?” asked Śakra.

The Blessed One replied, “It causes it to be attained insofar as it does not apprehend, does not accept, does not dwell, does not abandon, and is not attached, but it does not cause anything to be attained. Kauśika, so it is that the perfection of wisdom does not cause any phenomenon to be attained. It does not cause the attainment of anything at all.”

Śakra said, “Blessed Lord, how wonderful that this perfection of wisdom is thus established for the nonarising, the nonceasing, the nonconditioning, the nonapprehending, and the nondeterioration of all phenomena.”

Thereupon, the venerable Subhūti said to the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they were to have such perceptions as ‘the perfection of wisdom causes the attainment of all phenomena’ or ‘the perfection of wisdom does not cause the attainment of all phenomena,’ in that case, Blessed Lord, those bodhisattva great beings would abandon the perfection of wisdom. Blessed Lord, those bodhisattva great beings would distance themselves from the perfection of wisdom.”

“Subhūti,” said the Blessed One, “there is a specific way in which bodhisattva great beings abandon the perfection of wisdom and distance themselves from the perfection of wisdom, and such a way is if, when bodhisattva great beings practice the perfection of wisdom, they perceive, ‘Alas! This perfection of wisdom is hollow. Alas! This perfection of wisdom is in vain.⁸¹³ Alas! This perfection of wisdom is pointless.’ In that case, those bodhisattva great beings abandon the perfection of wisdom, and those bodhisattva great beings distance themselves from the perfection of wisdom. Subhūti, that is the specific way in which bodhisattva great beings abandon the perfection of wisdom, and the way in which bodhisattva great beings distance themselves from the perfection of wisdom.”

“Blessed Lord, what are the phenomena in which those who have conviction⁸¹⁴ in the perfection of wisdom do not have conviction?”⁸¹⁵