The Perfection of Wisdom in One Hundred Thousand Lines

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as not at peace?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as not empty?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as signless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as signless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as signless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as a sign?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as signless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of physical form as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of feeling as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of perception as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of formative predispositions as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as with wishes?”

“No, Blessed Lord,” he replied.

The Blessed One asked, “Subhūti, do you think this ‘bodhisattva’ is the designation of consciousness as wishless?”

“No, Blessed Lord,” he replied.

The Blessed One then said, “Subhūti, based on what reason do you say that the designation of physical form is not a bodhisattva, that the designation of feeling is not a bodhisattva, that the designation of perception is not a bodhisattva, that the designation of formative predispositions is not a bodhisattva, and that the designation of consciousness is not a bodhisattva? Based on what reason do you say that the designation of physical form as permanent is not a bodhisattva, and that the designation of physical form as impermanent is not a bodhisattva; that the designation of feeling as permanent is not a bodhisattva, and that the designation of feeling as impermanent is not a bodhisattva; that the designation of perception as permanent is not a bodhisattva, and that the designation of perception as impermanent is not a bodhisattva; that the designation of formative predispositions as permanent is not a bodhisattva, and that the designation of formative predispositions as impermanent is not a bodhisattva; and that the designation of consciousness as permanent is not a bodhisattva, and that the designation of consciousness as impermanent is not a bodhisattva; that the designation of physical form as happiness is not a bodhisattva, and that the designation of physical form as suffering is not a bodhisattva; that the designation of feeling as happiness is not a bodhisattva, and that the designation of feeling as suffering is not a bodhisattva; that the designation of perception as happiness is not a bodhisattva, and that the designation of perception as suffering is not a bodhisattva; that the designation of formative predispositions as happiness is not a bodhisattva, and that the designation of formative predispositions as suffering is not a bodhisattva; and that the designation of consciousness as happiness is not a bodhisattva, and that the designation of consciousness as suffering is not a bodhisattva; that the designation of physical form as self is not a bodhisattva, and that the designation of physical form as nonself is not a bodhisattva; that the designation of feeling as self is not a bodhisattva, and that the designation of feeling as nonself is not a bodhisattva; that the designation of perception as self is not a bodhisattva, and that the designation of perception as nonself is not a bodhisattva, that the designation of formative predispositions as self is not a bodhisattva, and that the designation of formative predispositions as nonself is not a bodhisattva, and that the designation of consciousness as self is not a bodhisattva, and that the designation of consciousness as nonself is not a bodhisattva; that the designation of physical form as at peace is not a bodhisattva, and that the designation of physical form as not at peace is not a bodhisattva; that the designation of feeling as at peace is not a bodhisattva, and that the designation of feeling as not at peace is not a bodhisattva; that the designation of perception as at peace is not a bodhisattva, and that the designation of perception as not at peace is not a bodhisattva; that the designation of formative predispositions as at peace is not a bodhisattva, and that the designation of formative predispositions as not at peace is not a bodhisattva; and that the designation of consciousness as at peace is not a bodhisattva, and that the designation of consciousness as not at peace is not a bodhisattva; that the designation of physical form as empty is not a bodhisattva, and that the designation of physical form as not empty is not a bodhisattva; that the designation of feeling as empty is not a bodhisattva, and that the designation of feeling as not empty is not a bodhisattva; that the designation of perception as empty is not a bodhisattva, and that the designation of perception as not empty is not a bodhisattva; that the designation of formative predispositions as empty is not a bodhisattva, and that the designation of formative predispositions as not empty is not a bodhisattva; and that the designation of consciousness as empty is not a bodhisattva, and that the designation of consciousness as not empty is not a bodhisattva; that the designation of physical form as a sign is not a bodhisattva, and that the designation of physical form as signless is not a bodhisattva; that the designation of feeling as a sign is not a bodhisattva, and that the designation of feeling as signless is not a bodhisattva; that the designation of perception as a sign is not a bodhisattva, and that the designation of perception as signless is not a bodhisattva; that the designation of formative predispositions as a sign is not a bodhisattva, and that the designation of formative predispositions as signless is not a bodhisattva; and that the designation of consciousness as a sign is not a bodhisattva, that the designation of consciousness as signless is not a bodhisattva; that the designation of physical form as with wishes is not a bodhisattva, and that the designation of physical form as wishless is not a bodhisattva; that the designation of feeling as with wishes is not a bodhisattva, and that the designation of feeling as wishless is not a bodhisattva; that the designation of perception as with wishes is not a bodhisattva, and that the designation of perception as wishless is not a bodhisattva; that the designation of formative predispositions as with wishes is not a bodhisattva, and that the designation of formative predispositions as wishless is not a bodhisattva; and that the designation of consciousness as with wishes is not a bodhisattva, and that the designation of consciousness as wishless is not a bodhisattva?”

“Blessed Lord,” replied Subhūti, “if physical forms are absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form? Blessed Lord, if feelings are absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling? Blessed Lord, if perceptions are absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception? Blessed Lord, if formative predispositions are absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions? Blessed Lord, if consciousness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness?

“Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as impermanent? Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as impermanent? Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as impermanent? Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as impermanent? Blessed Lord, if ‘permanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as permanent? Blessed Lord, if ‘impermanent’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as impermanent?

“Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as happiness? Blessed Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as suffering? Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as happiness? Blessed Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as suffering? Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as happiness? Blessed Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as suffering? Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as happiness? Blessed Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of suffering as impermanent? Blessed Lord, if happiness is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as happiness? Blessed Lord, if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as suffering?

“Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as nonself? Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as nonself? Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as nonself? Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as nonself? Blessed Lord, if self is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as self? Blessed Lord, if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as nonself?

“Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as not at peace? Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as not at peace? Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as not at peace? Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as not at peace? Blessed Lord, if peace is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as at peace? Blessed Lord, if ‘not at peace’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as not at peace?

“Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as not empty? Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as not empty? Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as not empty? Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva become the designation of formative predispositions as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as not empty? Blessed Lord, if ‘empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as empty? Blessed Lord, if ‘not empty’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as not empty?

“Blessed Lord, if a sign is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as signless? Blessed Lord, if a sign is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as signless? Blessed Lord, if a sign is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as signless? Blessed Lord, if a sign is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as signless? Blessed Lord, if a sign is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as a sign? Blessed Lord, if ‘signless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as signless?

“Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of physical form as wishless? Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of feeling as wishless? Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of perception as wishless? Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of formative predispositions as wishless? Blessed Lord, if ‘with wishes’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as with wishes? Blessed Lord, if ‘wishless’ is absolutely nonexistent and not apprehended, how could a bodhisattva be the designation of consciousness as wishless?”

“Excellent, excellent, Subhūti!” said the Blessed One. “When bodhisattva great beings practice the perfection of wisdom in that manner, they should train in the perfection of wisdom without apprehending the designation of physical form, without apprehending the designation of feeling, without apprehending the designation of perception, without apprehending the designation of formative predispositions, and without apprehending the designation of consciousness; without apprehending the designation of physical form as permanent, without apprehending the designation of physical form as impermanent, without apprehending the designation of feeling as permanent, without apprehending the designation of feeling as impermanent, without apprehending the designation of perception as permanent, without apprehending the designation of perception as impermanent, without apprehending the designation of formative predispositions as permanent, without apprehending the designation of formative predispositions as impermanent, without apprehending the designation of consciousness as permanent, and without apprehending the designation of consciousness as impermanent; without apprehending the designation of physical form as happiness, without apprehending the designation of physical form as suffering, without apprehending the designation of feeling as happiness, without apprehending the designation of feeling as suffering, without apprehending the designation of perception as happiness, without apprehending the designation of perception as suffering, without apprehending the designation of formative predispositions as happiness, without apprehending the designation of consciousness as suffering, without apprehending the designation of consciousness as happiness, and without apprehending the designation of consciousness as suffering; without apprehending the designation of physical form as self, without apprehending the designation of physical form as nonself, without apprehending the designation of feeling as self, without apprehending the designation of feeling as nonself, without apprehending the designation of perception as self, without apprehending the designation of perception as nonself, without apprehending the designation of formative predispositions as self, without apprehending the designation of formative predispositions as nonself, without apprehending the designation of consciousness as self, and without apprehending the designation of consciousness as nonself; without apprehending the designation of physical form as at peace, without apprehending the designation of physical form as not at peace, without apprehending the designation of feeling as at peace, without apprehending the designation of feeling as not at peace, without apprehending the designation of perception as at peace, without apprehending the designation of perception as not at peace, without apprehending the designation of formative predispositions as at peace, without apprehending the designation of formative predispositions as not at peace, without apprehending the designation of consciousness as at peace, and without apprehending the designation of consciousness as not at peace; without apprehending the designation of physical form as empty, without apprehending the designation of physical form as not empty, without apprehending the designation of feeling as empty, without apprehending the designation of feeling as not empty, without apprehending the designation of perception as empty, without apprehending the designation of perception as not empty, without apprehending the designation of formative predispositions as empty, without apprehending the designation of formative predispositions as not empty, without apprehending the designation of consciousness as empty, and without apprehending the designation of consciousness as not empty; without apprehending the designation of physical form as a sign, without apprehending the designation of physical form as signless, without apprehending the designation of feeling as a sign, without apprehending the designation of feeling as signless, without apprehending the designation of perception as a sign, without apprehending the designation of perception as signless, without apprehending the designation of formative predispositions as a sign, without apprehending the designation of formative predispositions as signless, without apprehending the designation of consciousness as a sign, and without apprehending the designation of consciousness as signless; and without apprehending the designation of physical form as with wishes, without apprehending the designation of physical form as wishless, without apprehending the designation of feeling as with wishes, without apprehending the designation of feeling as wishless, without apprehending the designation of perception as with wishes, without apprehending the designation of perception as wishless, without apprehending the designation of formative predispositions as with wishes, without apprehending the designation of formative predispositions as wishless, without apprehending the designation of consciousness as with wishes, and without apprehending the designation of consciousness as wishless.

“With regard to what you said, Subhūti, namely, ‘I do not observe any such phenomenon as a “bodhisattva,” ’ Subhūti, a mental phenomenon does not observe a sensory element of mental phenomena;²⁸² a sensory element of mental phenomena does not observe a mental phenomenon. Subhūti, a sensory element of sights does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of sights. Subhūti, a sensory element of feeling does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of feeling. Subhūti, a sensory element of perception does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of perception. Subhūti, a sensory element of formative predispositions does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of formative predispositions. Subhūti, a sensory element of consciousness does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of consciousness.

“Subhūti, a sensory element of the eyes does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the eyes. Subhūti, a sensory element of the ears does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the ears. Subhūti, a sensory element of the nose does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the nose. Subhūti, a sensory element of the tongue does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the tongue. Subhūti, a sensory element of the body does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the body. Subhūti, a sensory element of the mental faculty does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of the mental faculty.

“Subhūti, a sensory element of sights does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of sights. Subhūti, a sensory element of sounds does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of sounds. Subhūti, a sensory element of odors does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of odors. Subhūti, a sensory element of tastes does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of tastes. Subhūti, a sensory element of tangibles does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of tangibles. Subhūti, a sensory element of mental phenomena does not observe a sensory element of mental phenomena; a sensory element of mental phenomena does not observe a sensory element of mental phenomena.

“Subhūti, a conditioned element does not observe an unconditioned element; an unconditioned element does not observe a conditioned element. Neither can an unconditioned element be designated²⁸³ without a conditioned element, nor can a conditioned element be designated without an unconditioned element. Accordingly, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they do not observe any phenomenon at all. Since they do not observe anything, they are not afraid, not frightened, and not terrified. They are not disheartened by anything. They are not regretful. If you ask why, Subhūti, it is because when bodhisattva great beings practice the perfection of wisdom, they do not observe physical forms, do not observe feelings, do not observe perceptions, do not observe formative predispositions, and do not observe consciousness; do not observe the eyes, do not observe the ears, do not observe the nose, do not observe the tongue, do not observe the body, and do not observe the mental faculty; do not observe sights, do not observe sounds, do not observe odors, do not observe tastes, do not observe tangibles, and do not observe mental phenomena; and do not observe the earth element, do not observe the water element, do not observe the fire element, do not observe the wind element, do not observe the space element, and do not observe the consciousness element. They do not observe ignorance, do not observe formative predispositions, do not observe consciousness, do not observe name and form, do not observe the six sense fields, do not observe sensory contact, do not observe sensation, do not observe craving, do not observe grasping, do not observe the rebirth process, do not observe birth, and do not observe aging and death. They do not observe attachment. They do not observe hatred or delusion. They do not observe the self. They do not observe a being, do not observe a life form, do not observe a living being, do not observe a life, do not observe an individual, do not observe a person, do not observe one born of Manu, do not observe a child of Manu, do not observe an agent, do not observe an instigator of an agent, do not observe an experiencer do not observe an instigator of an experiencer, do not observe a knower, and do not observe a viewer. They do not observe the realm of desire, do not observe the realm of form, and do not observe the realm of formlessness. They do not observe the mind of śrāvakas, do not observe the mind of pratyekabuddhas, and do not observe the mind of enlightenment.²⁸⁴ They do not observe śrāvakas. They do not observe the attributes of śrāvakas. They do not observe pratyekabuddhas. They do not observe the attributes of pratyekabuddhas. They do not observe bodhisattvas. They do not observe the attributes of bodhisattvas. They do not observe buddhas. They do not observe the attributes of buddhas. They do not observe enlightenment. They do not observe the attributes of enlightenment. They do not observe anything, up to and including all mundane and supramundane phenomena. Since they do not observe anything at all, they are not afraid, not frightened, and not terrified.”

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom in that manner, why does their mind not become disheartened or intimidated by all phenomena?” asked Subhūti.

The Blessed One replied, “Subhūti, it is because bodhisattva great beings do not observe the phenomena that are mind and mental factors. Therefore, Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, their mind does not become disheartened or intimidated by all phenomena.”

Subhūti asked, “Why does the mental faculty of bodhisattva great beings not become afraid?”

The Blessed One replied, “Subhūti, it is because bodhisattva great beings do not observe the mental faculty or the sensory element of the mental faculty. Therefore, Subhūti, the mental faculty of bodhisattva great beings does not become afraid.

“Subhūti, bodhisattva great beings should train in the perfection of wisdom accordingly by not apprehending anything at all. Subhūti, if, when bodhisattva great beings practice the perfection of wisdom, they do not apprehend that perfection of wisdom, also do not apprehend a bodhisattva, also do not apprehend the term bodhisattva, and also do not apprehend the mind of enlightenment, then that itself is the teaching for bodhisattva great beings, that itself is the instruction.”

This completes the third chapter from The Perfection of Wisdom in One Hundred Thousand Lines.